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THE  WORLD’S 


SPIRITUAL  CONQUEST 

—  OR  ITS - 

CONVERSION  TO  CHRIST. 


A  SUBJECT,  THE  CONSIDERATION  OF  WHICH  IS  NOT  ONLY 
TO  ELEVATE  THE  STANDARD  OF  PIETY  AND  PROMOTE  A 
SPECIAL  AND  PERMANENT  SPIRITUAL  INTEREST, 

BUT  TO  AROUSE  ALL  CHRISTIANS,  WITHOUT 
EXCEPTION  OR  DISTINCTION,  TO  A 

SENSE  OF  DUTY,  OBLIGATIONS,  i 

AND  RESPONSIBILITY,  AND  INDUCE  THEM,  IF  POSSIBLE,  TO 
MAKE,  NOT  A  DIVIDED,  BUT  A  UNITED  EFFORT  TO 
OVERCOME  THE  POWERS  OF  DARKNESS,  AND 
THUS  AS  SOON  AS  POSSIBLE  TO  SUBDUE 
THIS  WORLD  TO  THE  SAVIOR. 


By  R.  B.  GODFREY. 

Minister  of  the  Gospel, 

FAIRPORT,  KANSAS. 


* 


KANSAS  CITY,  MO.: 

Press  of  Ramsey,  Millett  &  Hudson. 
1885. 


COPYRIGHT 


BY  R.  B.  GODFREY. 

1885 


“All  Rights  Reserved.’ 


"i  H  %Z 


G  S' 4  w/ 

CONTENTS. 


PREFACE .  5 

INTRODUCTORY . . .  7 

PART  I. 

‘CHAPTER  I. — Spiritual  Possibilities  Considered  Nega¬ 
tively — Pointing  out  the  Obstacles  to  the  Evangel¬ 
izing  Work  as  they  Relate  to  Professing  Christians 
Themselves — A  Want  of  Faith — A  Want  of  Inclina¬ 
tion — A  Satanic  Deception  as  to  the  Time  of  the 
Triumph — The  Lowness  and  Indefiniteness  of  Chris¬ 
tian  Aim .  8 

'CHAPTER  II.— Obstacles  to  the  Work  Continued — Spiritu¬ 
al  Ignorance — Unchristian  Penuriousness— A  Want  of 
Stability — Dissension — Impiety — Sectarian  Gangrene.  35 

CHAPTER  III. — Possibilities  Continued — The  Positive  Ev¬ 
idence  of  its  Possibility  as  Manifest  from  Parable, 
Prophecy,  and  many  other  Sources . .  62 

PART  II. 

CHAPTER  I. — The  Source,  the  Reasons  for,  and  an  Exem¬ 


plification  of  the  Obligation . .  87 

CHAPTER  II. — Christian  Obligation  Continued — Its  Nat¬ 
ure  and  Fulfillment . . .  110 

^CHAPTER  III. — Christian  Obligation  Continued— What 

is  Necessary,  and  Obstacles  to  its  Fulfillment.. .  130 

(3) 


a 


703147 


4 


CONTENTS. 


PART  III. 

/  . 

SECTION  I. — Its  Object . . . . .  151 

SECTION  II. — Its  Imperative  Necessity . . .  170 

SECTION  III.— Its  Utility .  175 

PART  IV. 

CHAPTER  1. — A  Proper  Conviction  on  the  Part  of  the 
Impenitent— The  Operation  of  the  Holy  Spirit  in  Con¬ 
nection  with  the  Word,  to  Deprive  Satan  of  his 
Advantage  —  Consistent  Christian  Conduct  —  Purity 

and  Uniformity  of  Conduct.* .  179 

Proposition  I . 190 

Proposition  II . 199 

CHAPTER  II. — Indispensabilities  Continued — Christian 

Unanimity . 213 

Proposition  III . .  .  214 

CHAPTER  III. — Christian  Unanimity  Continued—  Unchris¬ 
tian  Dissension  a  Satanic  Stratagem  to  Defeat  Christ’s 
Cause,  and  thus  Ruin  Souls — The  Object  of  Christian 
Unanimity .  236. 

PART  V. 

CHAPTER  I. — The  Import,  Nature,  Extent,  Fearfulness, 
and  Certainty  of  the  Accountability  and  Responsi¬ 
bility .  265 

CHAPTER  II. — An  Exhibition  of  Professed  Christian 
Character . .  284 

CHAPTER  III. — Who  are  the  Most  Accountable  and  Re¬ 
sponsible  for  Spiritual  Defeats . - . 295 


PREFACE. 


In  presenting  this  volume  to  the  public,  its  Author 
would  inform  every  one  that  book-writing  was  the  last 
work,  in  which  he  ever  expected  to  engage.  But  the 
subject  of  the  present  treatise  was  so  impressed  upon  * 
his  mind,  and  so  kept  there  by  the  Holy  Spirit,  he 
found  that  the  only  way  to  relieve  himself  would  be  to 
arrange  and  write  upon  the  same.  In  doing  so,  how¬ 
ever,  it  was  not  at  all  his  intention  ever  to  publish  this 
book  himself.  But  in  lecturing  upon  the  subject,  and 
reading  over  to  Christian  brethren  and  friends  its  con¬ 
tents,  right  away  both  the  educated  and  the  unedu¬ 
cated,  and  the  members  of  the  different  denominations, 
began  to  urge  its  publication.  This  circumstance,  in 
connection  with  the  fact  that  the  work  in  which  he  is 
engaged  is  a  general  one,  and  hence  must  be  sustained 
within  itself,  is  one  of  the  principal  reasons  for  its 
publication. 

His  only  apology,  therefore,  for  the  publication  of 

the  present  volume  is  a  deep  interest  in  and  an  intense 

desire  for  God’s  glory,  and  the  best  good  of  infinitely 

% 

imperiled  and  perishing  souls.  And  his  prayer  is  that 

God,  the  Holy  Spirit,  will  so  incline  hearts  to  obtain, 

6 


/ 


6 


PREFACE. 


read,  and  reflect  upon  the  contents  of  this  book  as  not 
only  that  the  gospel  principles  it  advocates  may  be 
understood,  adopted  in  faith,  and  embodied  in  practice, 
but  that  by  means  of  such  an  understanding,  adoption, 
and  embodiment,  Jesus  Christ,  our  Lord  and  Savior,, 
may  “  receive  of  the  travail  of  his  soul,  and  be  satis¬ 
fied  ”  not  only  in  the  speedy  and  utter  overthrow  of 
the  powers  of  darkness,  but  also  in  the  ultimate,  com¬ 
plete,  and  glorious  triumphs  of  Ijds  kingdom  through¬ 
out  the  world. 

R.  B.  Gr. 

Kansas  City,  Mo.,  November,  1885. 


The  World’s  Spiritual  Conquest, 
or  Its  Conversion  to  Christ. 


“  He  came  to  seek  and  to  save  that  which  was 
lost  ”  is  the  key-note  of  the  whole  scheme  of  redemp¬ 
tion.  In  harmony  with  the  same  is  the  following : 
“  Go  ye,  therefore,  into  all  the  world  and  teaph  ”  or 
disciple  “  all  nations  and  preach  the  gospel  to  every 
creature.”  (Mat.  xxviii,  19 ;  Mark  xvi,  15.)  Th q  theme 
of  this  language  is  the  world's  spiritual  conquest ,  or 
its  conversion  to  Christ.  A  more  extensive,  compli¬ 
cated,  important,  profitable,  and  responsible  work  can 
neither  be  conceived  nor  undertaken.  It  consists,  in 
brief,  in  the  complete  overthrow  of  the  powers  of 
darkness  and  their  removal  from  among  men,  at  least 
for  one  thousand  years,  and  the  conversion  at  some 
time  of  every  one  capable  of  repentance  and  faith — 
involving  a  great  and  mighty  conflict,  a  grand  battle, 
tt  a  glorious  victory  ;  implying  spiritual  possibilities^  in¬ 
finite  obligations ,  the  infinite  importance  of  the  work, 
what  is  indispensable  to  its  accomplishment,  and  the 
awful  accountability  and  responsibility  in  relation  to  it. 


7 


8 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


PART  I. 

Spiritual  possibilities  considered  negatively  and  pos¬ 
itively.  1st.  Pointing  out  the  obstacles  to  the  work 
as  they  relate  to  professing  Christians  themselves. 
2d.  Bringing  forward  from  both  parable  and  proph¬ 
ecy,  as  well  as  other  sources,  the  positive  evidence  not 
only  of  the  possibility,  but  of  the  absolute  certainty 
of  the  ultimate  accomplishment  of  the  work. 


CHAPTER  I. 

SPIRITUAL  POSSIBILITIES  CONSIDERED  NEGATIVELY. - 

POINTING  OUT  THE  OBSTACLES  TO  THE  EVANGELIZING 
WORK  AS  THEY  RELATE  TO  PROFESSING  CHRISTIANS 
THEMSELVES. — A  WANT  OF  FAITH. - A  WANT  OF  INCLINA¬ 
TION. - A  SATANIC  DECEPTION  AS  TO  THE  TIME  OF  THE 

TRIUMPH. - THE  LOWNESS  AND  INDEFINITENESS  OF 

CHRISTIAN  AIM. 

Now,  no  one  of  intelligence,  who  has  given  any 
proper  attention  to  the  evangelizing  work,  can  either 
doubt  or  reasonably  deny  that  there 'are  very  numerous 
and  formidable  obstacles  to  its  accomplishment.  But 
perhaps  about  all  may  call  in  question  the  correctness 
of  the  statement  that  the  most  and  the  greatest  obstacles 
to  the  work  relate  to  professing  Christians  themselves. 
How  singular  that  this  should  be  so  !  How  very 
strange  that  the  only  means  left  in  the  world  fof  its 
conversion  to  Christ  should  embrace  the  principal  ob¬ 
stacles  to  the  accomplishment  of  the  work!  But 
however  strange — and  in  some  respects  improbable — 
yet,  after  obtaining  a  knowledge  of  a  few  facts  and  ft 


THE  WORLD’S  SPIRITUAL  CONQUEST.  9 

little  reflection,  doubtless  nearly  all — if  not  every  one 
— will  admit  that  such  is  actually  the  case.  And 
here,  omitting  for  the  present  those  pertaining  to  the 
impenitent,  we  will  now  note  in  detail  some  of  the  ob¬ 
stacles  to  the  evangelizing  work  as  they  relate  to  pro¬ 
fessing  Christians  themselves.  Among  which  we  will 
notice — 

I.  A  want  of  faith.  “  He  that  comes  to  God 
must  believe  that  he  is,  and  the  rewarder  of  those  who 
diligently  seek  him.”  Said  the  Saviour  :  he  “  did  not 
many  mighty  works  there,  because  of  their  unbe¬ 
lief.”  Yes,  doubtless  “  unbelief”  is  one  of  the  prin¬ 
cipal  reasons  the  “  mighty  work  ”  of  this  world’s 
conversion  to  Christ  lias  not  long  since  been  ac¬ 
complished.  Especially  at  the  present  time  there 
seems  to  be,  in  connection  with  the  different  denomi¬ 
nations,  quite  a  numerous  class — among  which  are 
many  not  only  occupying  high  positions,  but  accepted 
as  authority  in  the  realm  of  literature  and  theology — 
that  doubt  and  deny  the  possibility  of  this  world’s 
conversion  to  Christ  at  any  time.  Hot  long  since, 
such  were  the  published  sentiments  of  the  president 
of  one  our  oldest  theological  institutions.  His  chief 
argument,  however,  was  taken  not  from  portions  of 
scripture  relating  to  time  and  descriptive  of  gospel 
triumphs,  but  from  a  parable  which,  as  interpreted 
by  the  Savior  himself,  relates  to  the  end  of  the  world 
and  is  descriptive  of  the  general  judgment.  And 
such,  too,  is  the  baselessness,  the  irrelevancy,  and  the 
futility  of  all  arguments  against  either  the  possibility 
or  the  positivity  of  the  ultimate  and  complete  tri¬ 
umphs  of  Christ’s  kingdom  throughout  the  world. 
And  here  I  ask  that  theological  professor  and  presi¬ 
dent,  and  all  others  of  his  mind,  whether,  when  the 


10 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


Savior  said,  “  Go  ye  into  all  the  world  and  preach  the 
gospel  to  every  creature,”  his  object  in  that  command 
was  not  the  conversion  of  souls  ?  and  ultimately,  if 
not  immediately,  just  as  much  the  conversion  of 
“  every  rational  creat  ure  ”  as  that  of  any  “  rational  crea¬ 
ture  ?  ”  If  so,  what  more  right  has  said  president,  or 
anyone  else,  to  either  douht  or  deny  the  possibility  or 
the  positivity  of  the  conversion, at  some  time,  of  all  the 
impenitent,  than  he  has  of  the  conversion  at  any  time 
of  any  one  of  them?  When  the  Savior  points  out  to 
his  followers  an  object,  and  commands  them  to  work 
for  it,  has  any  one  any  right  or  reason  to  douht  or  deny 
either  the  possibility  or  the  absolute  certainty  of  suc¬ 
cess  in  that  effort?  Indeed,  no  one  of  good  common- 
sense  will  claim  any  such  right;  much  less  would 
such  doubts  and  denials  he  at  all  rational.  And  yet 
it  seems  that  some,  even  considered  oracles  in  the¬ 
ology,  are  so  fooled  by  the  Devil  as  to  have  the 
effrontery  to  at  least  assume  the  right  not  only  to 
entertain  such  doubts  themselves,  but  to  express  the 
same  to  others;  so  that  not  only  they  themselves,  but 
others  also,  may  douht  and  deny  the  possibility,  and 
even  the  probability,  of  success  in  the  attainment  of 
objects  by  efforts  even  required  by  the  Savior.  Here, 
doubtless,  is  one  of  the  principal  secrets  of  the  great 
disparity  between  the  righteous  and  the  wicked,  not 
only  in  the  past,  but  especially  of  the  present  time. 
And  why?  where  Christians  are  getting  only  the  one 
to  Christ,  the  Devil  is  securing  the  nine,  nineteen,  or 
ninety-nine  to  an  endless  perdition.  And,  doubtless, 
such,  too,  will  continue  to  be  the  result  so  long  a& 
such  doubts  are  entertained  and  expressed,  for  Chris¬ 
tian  interest,  effort,  and  success  are  “  according  to 
their  faith.”  Certainly,  in  proportion  to  doubts  of 


THE  WORLD’S  SPIRITUAL ‘CONQUEST.  11 

success  ill  any  undertaking  is  energy  enervated,  hopes 
blighted,  and  courage  destroyed.  And  hence,  had 
the  Savior,  when  he  said  “  Go  disciple  all  nations,” 
at  the  same  time  suggested,  like  said  theological  pres¬ 
ident,  that  there  was  no  prospect  of  success  in  the 
effort,  could  anything  have  been  more  disheart¬ 
ening  and  disastrous  to  the  result?  I,  for  one,  think 
not.  And  thus,  too,  with  respect  to  every  one  of  in¬ 
fluence  who  entertains  and  expresses  such  satanic  and 
nonsensical  doubts.  But  the  Savior  has  never  in  any 
way  even  thus  hinted,  much  less  said  any  such  thing'# 
himself.  Nor  did  he  ever  authorize  said  president, 
or  any  one  else,  to  do  £0.  On  the  contrary,  he  said, 
“  All  power  is  given  unto  me  in  heaven  and  in  earth  ; 
go  ye,  therefore,  into  all  the  world  and  teach,”  or 
disciple,  “  all  nations,  and  preach  the  gospel  to  every 
creature.”  “And,  lo,  I  am  with  you  alway,  even  unto 
the  end  of  the  world”;  and  “able  to  do  exceeding- 
abundantly  above  all  ye  ask  or  think.”  Certainly 
nothing  could  have  been  more  assuring  and  encourag¬ 
ing  to  both  anticipation  and  toil  than  such  language. 
And  hence,  so  far  as  the  Scriptures  are  concerned, 
away  with  all  such  satanic  nonsense  as  doubts  and 
denials  of  either  the  possibility  or  the  absolute  cer¬ 
tainty  of  this  world’s  spiritual  conquest  or  conversion 
to  Christ  at  some  future  time. 

And  yet  perhaps  Satan  may  so  magnify  the  ob¬ 
stacles  to  the  work  as  to  cause  doubts  and  denials,  if 
not  from  wrong  scripture  views,  like  those  of  said 
theological  president,  at  least  from  the  number,  the 
magnitude,  and  insurmountability  of  those  obstacles. 
But,  I  ask,  do  obstacles  always  prevent  the  accom¬ 
plishment  of  a  good  work  ?  If  this  were  so,  no  good 
would  ever  have  been  secured  in  the  world  ;  for  there 


12 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


are  very  many  obstacles  to  every  good  work.  There 
are  very  many  obstacles  to  the  conversion  of  every  sin¬ 
ner.  But  do  obstacles  always  prevent  the  conversion 
of  the  impenitent?  If  this  were  so,  no  sinner  would 
ever  have  been  converted.  But  vast  numbers  have 
been  converted,  notwithstanding  the  almost  innumer¬ 
able  and  insurmountable  obstacles  to  their  conversion. 
True,  with  respect  to  the  evangelizing  work,  Christians 
— like  the  children  of  Israel  in  the  wilderness,  with  the 
mountains  on  either  hand,  the  Bed  Sea  before  them, 
*and  the  Egyptians  in  their  rear — are  surrounded  with 
almost  innumerable  obstacles.  Yet,  stepping  forward 
in  the  name  of  Israel’s  God,  Is  there  not  every  reason 
to  believe  that  every  obstacle  would  be  overcome  and 
every  enemy  of  the  Cross  subdued,  and  very  soon  every 
sinner  in  the  wide  world  converted  and  brought  into 
subjection  to  the  will  of  God?  Doubtless  there  is. 
And  yet,  perhaps,  for  want  of  proper  spiritual  in¬ 
struction  and  experience,  a  large  proportion  of  the 
present  professed  followers  of  Christ  may  wholly  dis¬ 
believe  in  any  such  great  and  glorious  result. 

Indeed,  practical  if  not  theoretical  Antinomianism 
and  infidelity  seem  at  the  present  time  to  be  the  be¬ 
setting  sins  of  the  Church.  Antinomianism  says  that 
Christian  labor  is  of  no  consequence.  Infidelity  says 
that  God’s  word  is  not  true.  And  how  frequently  we 
meet  with  both  among  professing  Christians ;  for  in 
urging  very  many  of  them  to  do  anything  for  Christ, 
very  likely  the  first  thing  you  hear  will  be  :  “  It  is  of 
no  use.”  That  is,  Christian  labor  is  of  no  consequence; 
it  avails  nothing.  Then  ask  :  “  Is  Christian  labor  re¬ 
quired  ?  Is  it  important  and  necessary  ?  ”  “  Oh,  yes,” 

they  will  reply,  “it  is  by  means  of  Christian  labor  the 
light  shines,  the  saving  influence  is  exerted,  and  the 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


13 


conquests  of  the  Redeemer’s  kingdom  carried  for¬ 
ward.”  But  yet  “  It  is  of  no  use.”  And  thus,  per¬ 
haps,  in  the  same  breath,  they  may  affirm  and  deny 
the  same  thing.  And  if  this  was  all,  if  the  conduct 
would  correspond  with  the  affirmation  instead  of  the 
negation,  and  the  work  was  thus  accomplished,  it 
would  make  no  difference.  But  you  will  find  that 
the  conduct  will  generally,  if  not  always,  correspond 
with  the  negation  rather  than  the  affirmation,  thus 
leaving  the  work  undone  and  making  a  bad  matter 
very  much  worse.  Then  ask :  “  Does  God’s  word  mean 
anything?  Is  it  true?”  And  with  great  astonishment 
they  may  stare  at  you  and  reply :  “  Certainly,  God’s 
word  means  something,  and  is  true.”  Certainly  “go” 
means  action,  and  “  do  ”  means  work.  Also  it  is  true 
that  Christian  labor  will  avail  something ;  since  they 
do  not  fight  as  one  beating  the  air.  Hence  it  is  not  vain 
to  serve  God,  for  “  they  that  wait  on  the  Lord  shall 
renew  their  strength  ;  they  shall  mount  up  with  wings 
as  eagles ;  they  shall  walk  and  not  faint,  and  run  and 
not  be  weary”  ;  inasmuch  as  their  “  labor  in  the  Lord 
is  not  in  vain.”  “  But  then — ”  Then  what  ?  “  Why, 
it  is  of  no  use  for  either  me  or  such  or  such  an  one  to  do 
anything ;  to  speak,  pray,  or  anything  else.”  Why  not  ? 
“  Because  we  can  not  do  it  as  well  as  others.”  But 
does  God  require  you  to  do  as  well  as  others  ?  “  Oh, 

no;  he  says  to  me,  and  to  every  one,  go  and  do;  and 
I  suppose  he  means  to  go  and  do  as  well  as  we  can, 
and  he  will  bless.”  “  But  yet  it  is  of  no  use  for  either 
me  or  such  or  such  an  one  to  do  anything.”  But  you  do* 
not  intend  to  give  to  God  the  lie  ?  “  Oh,  no,  no ;  cer¬ 

tainly  not !  ” 

But  have  you  not  said  that  it  is  vain  for  you  and 
some  others  to  serve  God?  “  Well,  really,  we  did  not 


It  4  THE  WORLD’S  SPIRITUAL  CONQUEST. 

intend  to.”  Then  you  do  many  things  you  do  not 
intend  to?  “Well,  not  exactly  that.”  Then  what  do 
you  mean?  “Iieally,  that  is  pertinent.”  But  can 
one  do  any  more  than  his  own  work?  “Oh,  no.” 
Then  can  any  one  do  your  work  and  the  work  of 
those  you  refer  to  ?  “  Oh,  no.”  Can  all  the  work  he  done 
unless  all  its  parts  are  done  ?  “  Oh,  no.”  Then,  how 
vcan  all  the  work,  and  your  work,  and  the  work  of  those 
you  refer  to  be  done,  unless  you  and  those  persons  do 
the  work  ?  “  Well,  that  is  a  puzzler.”  Then  ask  what 
.sort  of  persons  they  are — whether  Antinomians  or 
infidels,  or  both — and  if  you  can  tell,  you  can  do  better 
than  I  can. 

Certainly  they  are  a  very  peculiar  class,  and  in  a 
very  strange  and  peculiar  condition.  But  what  shall  we 
do  with  them?  Throw  them  overboard  and  conclude 
they  are  all  Simon  Maguses,  having  neither  part 
nor  lot  in  the  matter  ;  or,  that  they  are  in  the  Devil’s 
net,  and  so  blinded  and  bewildered  and  deceived  with 
respect  to  what  they  do  believe  or  disbelieve  as  to 
hardly  know  what  they  are  or  what  they  are  doing  ? 

Doubtless  many  consider  themselves  good  mis¬ 
sionary  Christians  who,  in  fact,  are  very  much  more 
Antinomian  than  missionary.  Doubtless  others  con¬ 
sider  themselves  sound  in  the  faith  who,  in  fact,  ex¬ 
hibit  in  both  theory  and  practice  very  much  more  in¬ 
fidelity  than  real  belief. 

Row,  this  semi-antinomianism  and  infidelity  to¬ 
gether  constitute  one  of  the  greatest  obstacles  to  this 
world’s  spiritual  conquest.  For — 

1st.  Rothing  can  be  accomplished  without  work. 
And  here  I  ask,  can  anything  be  obtained  without 
labor?  Can  the  farmer,  or  the  merchant,  or  the  me¬ 
chanic,  or  any  one  else  obtain  anything  without  work? 


THE  WORLD’S  SPIRITUAL  CONQUEST.  15 

Labor  is  indispensable  to  the  accomplishment  of 
everything  spiritual  as  well  as  temporal.  Work, 
therefore,  and  the  most  extensive,  energetic,  and  per¬ 
severing  that  can  be  conceived,  is  necessary  to  this 
world’s  conversion  to  Christ.  But  more  of  this  in 
another  place. 

2d.  So  far  as  it  is  doubted  that  work  is  necessary 
or  of  any  consequence,  nothing  is  apt  to  be  done  at 
all.  This,  doubtless,  is  why  so  many  professing  Chris¬ 
tians  can  not  be  induced  to  do  anything.  Though 
they  profess  to  believe  in  works  as  well  as  faith,  and 
do  actually,  belong  to  what  is  called  a  missionary 
denomination,  yet,  doubting  both  the  necessity  and 
utility  of  Christian  labor,  they  do  nothing,  and  nothing 
is  accomplished.  Hence,  urge  them  to  drill  to  prepare 
themselves  for  the  war,  or  to  actually  engage  in  the 
battle,  and  very  likely  they  will  at  once  give  to  God 
the  lie,  saying  “It  is  of  no  use” — that  is,  labors  in 
the  Lord  are  in  vain ;  they  that  wait  on  the  Lord  shall 
not  renew  their  strength,  etc.  This,  doubtless,  is  why 
so  little  has  been  accomplished  in  the  past,  and  is  now 
being  done,  and  about  the  only  reason  the  world  long 
before  this  has  not  been  subdued  to  the  Savior. 

3d.  So  far  as  one  doubts  that  he  can  succeed  in 
what  he  undertakes,  he  is  more  liable  to  fail  than  to 
**  succeed  ;  because  the  doubt  will  tend  to  enervate  the 
whole  action,  preventing  a  proper  determination, 
energy,  and  perseverance.  How  this  half  believ¬ 
ing,  and  thus  trying  to  serve  God  at  the  halves,  is 
doubtless  why  what  has  been  undertaken  has  been 
only  half  done,  leaving  Satan  in  possession  of  the 
held,  where,  had  there  been  a  proper  faith,  he  would 
have  been  overcome  and  a  glorious  victory  obtained 
for  Christ. 


16 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


4th.  Should  there  ,be  no  lack  as  to  interest  and 
effort,  without  a  proper  faith  there  could  be  no  success, 
for  “  without  faith  it  is  impossible  to  please  God” ;  and 
unless  God  is  pleased  his  aid  can  not  be  obtained,  and 
without  his  aid  there  must  be  an  utter  failure. 

But  though  a  want  of  faith  is  one  of  the  greatest 
obstacles  to  this  world’s  spiritual  subjugation,  yet  it  is 
not  insurmountable,  for  every  one  is  capable  of  believ¬ 
ing  and  can  be  convinced.  Besides,  there  is  abundant 
evidence  not  only  that  the  work  will  actually  be 
accomplished  at  some  future  time,  but  that  it  could  be 
done  even  during  the  present  generation  of  Christians. 

II.  Again,  another  great  obstacle  to  the  work  is 
a  satanic  deception  as  to  the  time  of  the  triumph.  It 
is  similar  to  that  practiced  upon  the  impenitent  with 
respect  to  conversion,  which  is  never  “  now ,”  but 
always  at  some  “  more  convenient  season  ” ;  the 
thought  constantly  occurring,  if  not  expressed,  “  To¬ 
morrow  shall  be  as  this  day,  and  much  more  abun¬ 
dantly.”  And  thus  with  respect  to  the  world’s  conver¬ 
sion  to  Christ.  Even  those  who  believe  in  the 
accomplishment  of  the  work  seem  to  suppose  that  it 
is  never  “  now.”  Hot  during  their  time,  not  during 
their  generation  ;  but  always  at  some  indefinite  future. 
And  the  young  being  thus  instructed  when  they  come 
upon  the  stage  of  action,  they  also  take  up  the  re¬ 
frain,  “  Hot  during  our  time — not  during  our  gen¬ 
eration.”  And  thus  one  generation  after  another 
has  passed,  and  is  passing,  and  doubtless,  too,  will  con¬ 
tinue  to  pass,  until  Christian  instruction,  faith,  prac¬ 
tice,  and  expectation  are  radically  changed  with  re¬ 
spect  to  the  accomplishment  of  the  work. 

And  here  I  ask,  does  not  the  scripture  language, 
“  Turn  ye,  turn  ye,”  “to-day,  if  ye  will  hear  his 


THE  WORLD’S*  SPIRITUAL  CONQUEST. 


17 


voice  “  now  is  the  accepted  time,  now  is  the  day  of 
salvation,” — equally  apply  to  every  sinner  as  to  any 
sinner  ?  If  so,  would  not  God  have  all  the  impen¬ 
itent,  everywhere,  and  at  once,  attend  to  their  soul’s 
salvation,  and  also  with  the  firm  belief  that  the 
effort  would  he  successful  if  put  forth  ?  If  so,  would 
he  not  have  those  whose  duty  it  is  to  seek  the  salva¬ 
tion  of  souls  equally  undertake,  and  also  expect,  the 
conversion  of  every  sinner  as  that  of  any  sinner  ? 
Doubtless  he  would.  And  hence,  since  the  two  cases 
are  exactly  parallel,  doubting  and  denying  the  one 
would  be  doubting  and  denying  the  other,  and 
both  doubted  and  denied,  would  be  virtually  be¬ 
lieving  and  contending  that  God’s  word  is  nonsense 
and  of  no  consequence.  Certainly  no  one  but  the 
Devil’s  dupe  would  hold  to  and  teach  such  satanic 
nonsense  and  delusions.  May  the  time  not  be  distant 
when  especially  every  Christian,  as  well  as  every  sin¬ 
ner,  shall  be  delivered  from  such  a  satanic  deception, 
and  no  longer  doubt  the  possibility  of  this  world’s  con¬ 
version  to  Christ,  even  during  the  present  generation 
of  Christians. 

III.  Another  great  obstacle  to  the  work  is  a  want 
of  inclination .  All  the  impulses  and  propulses  of 
human  nature  are  naturally  opposed  to  it.  As  the 
sparks  fly  upward,  so  all  human  inclinations  are 
prone  to  earth  and  its  pleasures,  rather  than  to  heaven 
and  its  enjoyments.  '  Of  this  every  Christian  is  con¬ 
scious,  not  only  from  experience ,  but  from  observation. 
What  Christian  is  there  who  will  not  admit  that  his 
inclinations  are  altogether  too  earthly?  Every  truly 
converted  person  naturally  mourns  over  the  tend¬ 
encies  and  earthliness  of  his  nature.  Such  now  is 

the  Christian’s  own  experience  as  to  his  own  disinclina- 

2- 


18  THE  WORLD’S  SPIRITUAL  CONQUEST. 

tion  to  the  spiritual  warfare.  The  same  is  equally 
evident  from  observation;  for  where  the  interest  is, 
there  is  the  action;  and  where  the  action  is,  there  is, 
the  interest ;  and  where  both  interest  and  action  are, 
there  is  the  inclination.  Now,  deciding  by  this  rule, 
and  judging  from  appearances,  can  any  doubt  the 
terrible  disinclination  to  spiritual  things?  Observe 
professing  Christians  from  the  beginning  to  the  close 
of  the  year  ;  what  will  be  the  interests  and  efforts  of 
very  many  of  them?  Scarcely  anything  will  be  seen 
or  heard  except  the  world.  The  world  will  be  first 
and  last,  and  nearly  all  the  time,  with  a  large  propor¬ 
tion  of  those  pretending  to  be  Christians. 

But  though  such  is  the  terrible  disinclination  to 
the  spiritual  warfare,  and  such  its  alarming  and  crim¬ 
inal  indulgence  on  the  part  of  even  Christians,  yet 
the  obstacle  is  not  insurmountable,  for  the  inclination 
can  be  resisted  and  reversed,  and  thus  the  obstacle 
overcome. 

IV.  Another  great  obstacle  to  the  work  is  the 
lowness  and  indefiniteness  of  Christian  aim.  To  succeed 
in  anything,  the  aim  must  be  definite — especially 
to  succeed  in  anything  great  and  good ;  not  only 
must  the  aim  be  definite,  but  it  must  be  high.  Let 
any  one  undertake  anything  with  nothing  in  special 
in  view — will  he  succeed  ?  He  will  be  as  liable  to  do 
one  thing  as  another,  or  nothing  at  all.  This  is  es¬ 
pecially  true  with  respect  to  thought.  So  far  as 
thought  is  indefinite,  it  is  confused  and  misunderstood. 
So,  too,  with  respect  to  the  expression  of  thought.  So 
far  as  thought  is  indefinitely  expressed,  it  is  still  con¬ 
fused  and  misunderstood.  So,  too,  with  respect  to  the 
signification  of  language.  So  far  as  woi;ds  are  in¬ 
definite  in  signification,  thus  far  they  are  unintelligi- 


/ 


* 


% 


THE  WORLD’#  SPIRITUAL  CONQUEST.  19 

ble,  deceptive,  and  worse  than  useless.  The  use  of 
fire-arms,  however,  furnishes  one  of  the  host  illustra¬ 
tions  of  the  importance  and  necessity  of  a  definite 
aim..  Any  one  desiring  to  hit  anything  by  means  of 
shooting  must  aim  directly  at  it,  or  he  is  as  liable  to 
hit  one  thing  as  another,  or  nothing  at  all.  So  with 
respect  to  the  accomplishment  of  every  thing,  spirit¬ 
ual  as  well  as  temporal.  There  can  not  possibly  be 
any  proper  success  without  a  definite  aim. 

But  to  a  definite  aim  is  indispensable:  1.  A  defi¬ 
nite  object  to  aim  at.  2.  A  definite  plan  or  arrange¬ 
ment  to  hit  or  secure  said  object.  3.  A  definite  inter¬ 
est  in  what  is  undertaken.  4.  A  definite  efibrt  to 
obtain  the  object  proposed.  Bor  without  each  and  all 
of  these,  and  especially  the  last,  the  whole  is  still  indefi¬ 
nite,  and  nothing  at  all  accomplished.  bTow,  ,if  these 
elements  are  not  necessary  to  a  definite  aim,  and  a 
definite  aim  is  not  necessary  to  success,  then  nothing 
is  necessary  to  the  accomplishment  of  anything.  Ap¬ 
plying,  therefore,  these  principles  to  what  is  at  pre¬ 
sent  going  on  in  the  world,  how  does  the  matter  stand  ? 

1st.  With  respect  to  the  powers  of  darkness ,  it  is 
thus  :  There  is  no  indefiniteness  at  all  in  satanic  at¬ 
tempts  to  dishonor  God  and  ruin  souls.  Satan’s  aim, 
in  what  he  undertakes  is  perfectly  definite,  since  it 
embraces  all  the  necessary  elements — both  object,  plan, 
interest,  -and  efforts.  None  can  doubt  this  after  a  mo¬ 
ment’s  reflection  upon  the  various  satanic  operations. 

Take,  for  instance,  the  liquor  traffic,  one  of  the  Dev¬ 
il’s  most  prolific  trades.  1.  There  are  his  distilleries 
or  swill-houses,  where  the  blessings  of  God  are  con¬ 
verted  into  awful  curses.  2.  There  are  his  grog-shops  of 
whatever  grade  or  name,  or  hog  and  slaughter  pens, 
where  souls  are  butchered  as  well  as  bodies.  3.  There 


20  the  world’s  spiritual  conquest. 

are  those  engaged  in  the  liquor  traffic,  by  distilling, 
wholesaling,  retailing,  drinking,  and  raising  grain  for 
the  distillery ;  or  the  Devil’s  butchers,  the  worst  mur¬ 
derers — excepting,  perhaps,  the  intention— -on  top  of 
the  earth,  because  engaged  in  destroying  the  soul  for 
time  and  eternity,  as  well  as  the  property,  the  reputa¬ 
tion,  the  health,  the  happiness,  and  the  natural  life  of 
the  poor  inebriate,  and  that  of  his  family.  4.  And, 
finally,  there  is  the  liquor  bugle,  calling,  “Pig,  pig;”  and 
here  they  come  from  all  parts  and  grades  and  employ¬ 
ments,  and  even  frequently  from  among  professing 
Christians — what  a  shame  !  Some,  sneaking  like  whip¬ 
ped  dogs,  skulk  into  some  cellar  or  behind  some 
screen  and  there  take  their  portion ;  while  others  in 
open  daylight  take  their  portion  and  brag,  and  swear, 
and  slaver,  and  stagger,  and  dreul,  and  wallow  in  the 
mire  with  the  swine ;  which  with  respect  to  temper¬ 
ance,  are  the  drunkard’s  superiors.  Is  there  not  defi¬ 
niteness  and  success  in  this  branch  of  the  Devil’s  op¬ 
erations  ?  If  any  doubt  it,  let  them  look  around  them, 
and  ask  the  past  and  present  history  of  the  liquor 
traffic.  And  here  we  may  exclaim,  all  honor  to  tem¬ 
perance  hotels  and  hotel-keepers,  and  temperance  lect¬ 
urers,  and  especially  to  those  noble  women  who  have 
dared  to  attack  the  demon  in  his  den  !  May  God  bless 
and  prosper  and  succeed  them  in  their  every  effort  to 
oppose,  to  overcome,  and  forever  to  banish  from  the 
world  the  vile  monsters — liquor  traffic  and  imtemper- 
ance* 

And  here,  as  a  further  illustration  of  this  point, 
could  be  mentioned  other  satanic  operations ,  such,  for 
example,  as  the  houses  of  ill  fame — the  different  kinds 
and  places  of  sinful  amusement;  and  especially  the 
propagation  of  false  doctrines  or  erroneous  sentiments 


THE  WORLD’S  SPIRITUAL  CONQUEST.  21 

in  the  name  or  unaer  the  cloak  of  Christianity.  But 
enough ;  from  what  has  now  been  said,  and  especially 
from  what  is  known  of  the  Devil  and  his  operations, 
none  can  doubt  the  definiteness  of  his  aim  in  all  he 
undertakes  for  dishonor,  death,  and  eternal  ruin. 

2d.  Again  :  With  respect  to  worldly  things ,  it  is 
thus.  Is  there  apt,  even  on  the  part  of  professing 
Christians,  to  be  any  indefiniteness  in  their  aim  for 
the  things  of  this  world  ?  Do  they  not  generally,  if 
not  always,  have  a  definite  object  in  view,  and  a  definite 
plan  formed  to  secure  said  object,  and  a  definite  interest 
in  the  same  ?  And  is  the  definite  and  special  effort  apt 
to  be  lacking?  And  if  one  plan  will  not  do,  is  there 
any  hesitancy  in  devising  and  adopting  another,  and 
another  if  necessary,  until  the  object  is  secured  ?  This 
is  especially  true  on  the  part  of  the  impenitent,  on 
account  of  which  the  Savior  said :  “  The  children  of 

this  world  are,  in  their  generation,  iviser  than  the 
children  of  light.”  (Luke  xvi,  8.)  A  terrible  indict¬ 
ment  !  But  so  it  is. 

How,  how  is  it  with  respect  to  professing  Christians , 
or  “the  children  of  light”?  Is  there  apt  to  be  much 
definiteness  in  their  aim  for  the  cause  of  Christ,  God’s 
glory,  and  the  salvation  of  souls  ?  How  is  it  with 
respect  to  object  f  Are  they  apt  to  have  a  definite 
object  in  view  in  what  they  undertake  spiritually? 
Hone  can  doubt  that  this  is  so  respecting  worldly 
things.  Every  one  engaged  in  secular  business  has  a 
definite  object  in  view,  and,  if  desired,  can  define  or 
tell  what  it  is  Suppose,  however,  professing  Chris¬ 
tians  be  interrogated  upon  this  point,  what  do  you 
think  they  would  say?  Would  not  the  most  of  them 
be  in  doubt  what  to  answer  at  all  ?  And  the  rest 
naturally  reply  that  they  are  “  knocking  along,”  as 


22  THE  WORLD5®  SPIRITUAL  CONQUEST. 

m 

the  saying  is— -that  is,  striking  here  and  there  with 
nothing  in  special  in  view — trying  to  know  and  to  do  a 
little  in  various  ways,  hoping  and  supposing  that  all 
will  be  right  in  the  end — that  is,  that  the  mark  will  be 
hit,  whether  it  is  Seen  and  aimed  at  or  not. 

Indeed,  in  the  aims  and  efforts  of  many  professing 
Christians  there  seems  to  be  a  terrible  vagueness  and 
looseness.  They  are  apt  to  have  no  definite  object  in 
view  in  what  is  undertaken  for  their  own  church, 
their  own  person,  their  own  family,  and  friends,  and 
neighbors,  and  neighborhood,  much  less  for  other 
neighborhoods  and  the  world  at  larged 

How,  how  many  professing  Christians  dp  you 
think  have  in  view  this  world’s  spiritual  conquest  as 
the  grand  ultimatum ,  or  mark  at  which  they  are  aim¬ 
ing  in  all  their  spiritual  aspirations  ?  Doubtless  many 
can  say  that  such  an  ultimatum  has  not  ever  been 
urged  upon  their  attention,  much  less  have  such  a 
definite  object  in  view ;  much  less  a  definite  plan 
formed  to  secure  said  object ;  much  less  a  definite  in¬ 
terest  in  the  same  ;  much  less  putting  forth  a  definite 
effort  to  obtain  such  a  result ;  much  less  devising  and 
adopting  new  plans  to  this  end,  and  thus  endeavoring, 
in  every  way  possible,  to  conquer  this  world  spirit¬ 
ually. 

How,#this  awful  vagueness  and  looseness  concern¬ 
ing  spiritual  things  is  heart-sickening.  But  very  few 
seem  to  have  any  definite  aim  in  regard  to  the  matter ; 
all  things  left  at  loose  ends  spiritually,  if  not  tempor¬ 
ally,  and  at  the  same  time  an  idea  that  it  is  just  as 
well,  and  that  all  will  be  right  in  the  end  notwith¬ 
standing — a  suggestion  of  the  Devil,  and  a  more 
false  and  inconsistent  notion  there  could  not  pos¬ 
sibly  b«. 


THE  WORLD'S  SPIRITUAL  CONQUEST*  23 1 

How  very  deeply  and  painfully  will  a  true  child] 
of  grace,  when  viewing  Zion’s  desolations  and  Chris-  ’ 
tian  operations,  be  impressed  with  these  thoughts,  and 
especially  in  beholding  their  apathy  and  listening  to 
their  replies  when  preached  to  or  questioned  concern¬ 
ing  such  things. 

Perhaps  in  a  community  there  may  be  living  a 
number  of  professing  Christians,  as  well  as  many  of 
the  impenitent,  having  their  ceiled  houses  and  every 
convenience  and^  comfort  for  the  body  and  this  life, 
but  where  there  is  no  meeting-house  or  special  ar¬ 
rangement  for  God’s  worship  and  the  salvation  of 
souls  ;  or,  if  a  meeting-house,  perhaps  in  a  dilapi¬ 
dated  condition — half  finished,  half  lighted,  half  seated, 
half  cleaned,  half  warmed,  destitute  of  convenience 
and  comfort,  and  more  repulsive  than  attractive,;  and, 
as  is  frequently  the  case  South  and  West,  if  not  so 
frequently  North  and  East,  the  doors  and  windows 
left  wide  open,  letting  swine  and  other  animals  have 
as  free  access  as  the  people ;  and  if  a  stove  at  all,  the 
pipe  thrust  out  through  the  side  of  the  building,  in¬ 
stead  of  through  the  roof,  where,  when  the  wind  is  in 
that  direction,  the  smoke  is  driven  back  into  the  room, 
filling  the  house,  confusing  the  speaker,  bewildering 
the  hearer — causing  one  to  cough,  another  to  cry,  and 
thus  rendering  useless  the  attempt  to  preach  the  gospel 
or  to  serve  God.  Now,  if  others  have  not,  your  au¬ 
thor  has  frequently  met  with  meeting-houses  in  that 
condition,  and  been  nearly  choked  down  and  smoked 
out  before  services  closed. 

Taking,  therefore,  that  example  as  a  general  illus¬ 
tration  of  Zion’s  desolations  and  Christian  operations, 
we  have  a  picture  more  or  less  visible,  in  one  form  or 
another,  in  every  part  of  Christendom. 


24  the  world's  spiritual  conquest. 

v> 

Then  ask  professing  Ciiristians  why  this  is  so. 
Perhaps  one  response  maybe,  “  We  don’t  feel  like  it.” 
Another  response  may  be,  “  "What  is  everybody’s 
business  is  nobody’s  business  ” ;  that  is,  what  is  the 
duty  of  all  is  attended  to  by  none,  each  waiting  for  the 
other  and  nothing  done  by  either,  except  the  cause  of 
Christ  neglected  and  the  Devil  served. 

How,  I  ask,  am  I  not  here  stating  facts  which  do 
actually  exist  in  the  Church  and  among  professing 
Christians  ?  If  so,  what  do  they  argue  ?  That  Chris¬ 
tian  aim  is  high  and  definite,  having  for  its  object  this 
world’s  spiritual  conquest,  or  “the  mark  for  the  prize 
of  the  high  calling  of  God  in  Christ  Jesus”  ?  The  op¬ 
posite — that  with  respect  to  spiritual  things,  Christian 
aim  is  low  and  groveling,  having  for  its  object  the 
mark  for  the  prize  of  the  low  calling  of  the  Devil  in 
worldliness;  tending  downward,  instead  of  upward; 
tending  to  God’s  dishonor  and  the  soul’s  ruin,  rather 
than  to  God’s  glory  and  the  soul’s  salvation. 

Where  the  planning,  interest,  and  efforts  are,  there 
is  the  object ;  and  where  the  object  is,  there  is  the  aim. 
How,  deciding  by  this  rule  and  judging  from  appear¬ 
ances,  where  shall  we  locate  a  large  proportion  of 
professing  Christians?  On  the  side  of  Christ  and  his 
cause  ?  Or  on  the  side  of  the  world  and  the  Devil’s 
cause  ?  If  anything  is  neglected,  what  is  it — the  cause 
of  Christ  or  the  world  ?  If  anything  is  lacking,  what 
is  it— diligence  in  business,  or  fervency  of  spirit?  What 
duties  are  generally,  if  not  always,  the  most  promptly, 
energetically,  and  faithfully  discharged  ?  How,  to  see 
how  the  matter  stands— saying  nothing  of  the  impeni¬ 
tent— let  us  contrast  the  relative  position  of  both  tem¬ 
poral  and  spiritual  things  as  exhibited  from  their 


4 


THE  WORLD’S  SPIRITUAL  CONQUEST.  25 

treatment  and  support  by  even  professing  Christians 
themselves. 

Take,  for  instance,  those  things  relating  exclusively 
to  the  body  and  this  life ,  such,  for  example,  as  agricult¬ 
ural,  mechanical,  and  commercial  pursuits,  especially 
civil  or  political  and  educational  interests,  as  well  as 
the  practice  of  medicine  and  the  law.  Now,  as  viewed 
in  these  different  departments,  what  difference  between 
professing  Christians  and  non-professors  with  respect 
to  interest  and  efforts  f  Of  the  two,  do  not  professing 
Christians  sometimes  possess  and  manifest  a  little 
more  interest  in  such  things  than  do  the  impenitent  ? 
Are  they  not  generally,  if  not  always,  the  most 
prompt,  energetic,  and  faithful  in  the  discharge  of. 
secular  duties.  I  think,  after  a  little  close  and  careful 
observation,  any  one  will  admit  that  professing  Chris¬ 
tians  in  general  appear  rather  more  worldly  than 
worldlings  themselves. 

But  how  is  it  in  spiritual  things  f  Certainly,  says 
one,  professing  Christians  possess  and  manifest  more 
interest  in  such  things  than  do  the  impenitent.  This 
may  be  so.  But  do  they  generally  possess  and  man¬ 
ifest  as  much  interest  in  spiritual  things  as  they  do 
in  temporal  or  secular  matters  ? 

1.  If  there  is  any  hesitancy  on  their  part,  what 
does  it  relate  to — to  money-making  or  to  the  cause  of 
Christ?  If  any  urging  is  needed  to  get  them  to  dis¬ 
charge  duty,  wdiat  does  it  relate  to — to  bodily  matters 
or  to  soul  interests  ?  Bo  ministers  find  any  occasion 
to  urge  professing  Christians  to  be  more  worldly  and 
less  spiritually  minded,  interested,  and  active  ?  Rather 
is  it  not  the  reverse  of  this  ?  Is  not  a  large  propor¬ 
tion  of  the  time  and  strength  of  every  faithful  minis¬ 
ter  used  up  in  trying  to  get  professing  Christians  to 


26  THE  WOELH’s  SPIEITtJAL  COHQtJE&T. 

be  less  worldly  and  more  spiritually  minded?  And 
then  is  there  not  apt  to  be  a  failure  in  nine  cases  out 
of  ten  ?  Certainly,  if  any  hesitancy  is  manifested,  or 
urging  needed,  all  know  that  it  does  not  relate  to 
money-making.  Even  professing  Christians  are  suf¬ 
ficiently  prompt  concerning  such  things  without  any 
urging  thereto.  However  paradoxical,  unaccountable, 
and  strange,  the  hesitancy  manifested  and  the  urging 
needed,  even  on  the  part  of  professing  Christians,  re¬ 
late  to  the  cause  of  Christ,  or  to  soul  interests, 
the  very  least  of  which  in  value  and  duration  far 
surpasses  any  number  of  such  worlds  as  this. 

2.  Is  it  not  the  same  with  respect  to  life  and  ac¬ 
tivity?  Where  do  we  find  the  hum  and  buzz,  the 
early  rising,  the  late  retiring,  the  quick  step,  the 
rapid  walk,  and  flippant  talk?  Are  they  in  spiritual 
things  ?  If  there  is  any  lagging  and  dragging,  accom¬ 
panied  by  slow  movement  and  speech,  what  do  they 
relate  to — to  bodily  matters  or  to  soul  interests  ?  All 
who  have  observed  the  conduct  of  professing  Chris¬ 
tians  in  their  discharge  of  secular  and  spiritual  duties 
have  long  since  decided  that  their  deadness  and  dull¬ 
ness,  or  sluggishness  and  inactivity,  relate  to  the 
cause  of  Christ  rather  than  to  the  body  and  this  life. 

3.  Is  it  not  the  same  in  regard  to  energy  ?  Energy 
includes  determination  and  perseverance  in  the  midst 
of  trial,  opposition,  and  disappointment.  How,  trials, 
oppositions,  and  disappointments  are  as  common  to 
secular  things  as  to  spiritual  interests.  But  in  what 
do  we  find  the  most  energy  on  the  part  of  professing 
Christians  ?  When  the  farmer,  for  instance,  who  is  a 
professing  Christian  and  church-member,  fails  to  se¬ 
cure  the  harvest  he  desired,  is  he  apt  to  conclude  that 
it  if  of  no  use  to  continue  farming  longer,  and  at  once 


THE  WORLD'S  SPIRITUAL  CONQUEST, 


27 


dispose  of  his  land  and  go  into  some  other  business, 
or  give  up  in  despair  ?  Do  we  not  find  that  profess¬ 
ing  Christians  are  as  energetic,  if  not  a  little  more 
so,  than  are  the  impenitent  ?  Are  they  apt  in  money- 
making  to  consult  wind  and  tide,  and  to  urge  all  sorts  of 
excuses  against  it — yielding  to  cold  and  heat,  to  burning 
suns,  to  chilling  frosts,  rains,  snows,  and  blows  ?  Every 
one  who  has  observed  Christian  conduct  knows  that  in 
secular  matters  it  iff  the  reverse  of  this,  but  that  in 
spiritual  things  such  is  very  apt  to  be  the  case.  When 
it  comes  to  Christianity,  almost.  “  all,  with  one  con¬ 
sent,  begin  to  make  excuse.”  They  have  the  head¬ 
ache,  or  backache,  or  some  other  ache  or  pain;  in 
fact,  they  seem  to  be  all  out  of  joint,  soul  and  body 
both.  Also,  wind  and  tide  must  be  thrown  in,  the 
thermometer  must  be  consulted;  and  if  it  is  a  little  too , 
warm  for  comfort,  why  there  is  danger  of  sun-stroke, 
and  it  will  not  do  to  attend  to  the  cause  of  Christ; 
or,  if  it  is  a  little  colder  than  is  agreeable,  especially 
damp  and  rainy,  why  there  is  danger  of  disease  and 
death,  and  Christianity  is  out  of  the  question.  Yet 
at  the  same  time,  when  it  comes  to  secular  matters, 
these  *  same  delicate  and  diseased  Christians  will  at 
once  right  up,  every  joint  in  its  socket,  every  muscle 
in  its  place,  all  ready  for  pleasure  or  work;  not  even 
considering  the  weather  too  inclement,  too  cold  nor 
too  hot,  too  wet  nor  too  dry  to  go  shopping  or  vis¬ 
iting,  or  to  attend  to  any  other  worldly  emoplyment 
or  secular  amusement.  What  an  awful  inconsistency ! 
But  thus.it  is  very  frequently,  and  on  the  part  of  very 
many  calling  themselves  Christians. 

How  frequently  too,  professing  Christians  compare 
themselves  among  themselves — which  the  apostle  says 
“  it  not  wise  ” — and  when  one  or  a  number  fail  to  do 


2.8  THE  world’s  spiritual  conquest. 

what  is  for  the  best*  the  rest  follow  their  example ; 
and  thus  one  after  another  “going  with  the  multitude 
to  do  evil/’  until  all  perhaps,  like  ignoble  deserters  turn 
their  backs  on  Christ,  sacrificing  spiritual  soul  and 
eternal  interests ;  subjecting  themselves  to  severe 
scourgings  and  afflictions,  allowing  the  Devil  to  tri¬ 
umph  and  God  to  be  dishonored,  and  others  to  be 
eternally  ruined,  who,  by  more  energy  would  have 
been  saved ;  and,  finally,  every  such  spiritual  sacrifice, 
affliction,  dishonor,  and  death  wholly  prevented  by 
more  determination  and  perseverance. 

How  many  churches,  prayer  and  conference  meet¬ 
ings,  Sabbath-schools,  and  other  religious  enterprises 
have  been  commenced,  and  thus  abandoned,  and  even, 
too,  by  the  very  persons  who  had  undertaken  them; 
not,  however,  from  any  necessity  in  the  case,  but  just 
because  others  lacked  the  interest,  the  activity,  and  the 
constancy  which  was  thought  should  be  possessed  and 
manifested,  when,  at  the  same  time  these  same  persons 
have  not  allowed  any  such  thing  to  interfere  in  the 
least  with  their  secular  interests  and  success.  Oh, 
what  a  shame  and  disgrace  to  the  Church  and  to  pro¬ 
fessing  Christians  that  such  statements  can  be  true  ! 

Especially,  too,  if  the  feelings  are  not  just  what 
they  should  be,  whatever  spiritual  interest  may  be  sac¬ 
rificed  by  so  doing,  Christian  duty  is  very  apt  to  be 
neglected;  and  on  the  part  of  those  who  thus  consult 
and  yield  to  their  feelings,  rather  than  to  principle, 
Christian  duty  is  more  frequently  neglected  than  dis¬ 
charged  ;  for  it  is  seldom,  if  ever,  that  the  emotional 
nature  is  entirely  in  unison  with.  Christian  duty.  And 
this,  too,  is  equally  true  respecting  worldly  things. 
It  is  seldom,  if  ever,  that  the  emotional  nature  is  en¬ 
tirely  in  accord  with  any  kind  of  work,  secular  or 


THE  WORLD’S  SPIRITUAL  CONQUEST.  29 

religions  ;  if  it  was  thus,  work  would  be  no  cross  nor 
curse.  But  however  crossing  to  the  feelings  to  dis¬ 
charge  secular  duties,  it  is  seldom,  if  ever,  that  on 
that  account  they  are  left  undone,  when  perhaps  on 
that  account  every  Christian  duty  may  be  neglected 
and  left  undischarged. 

What  a  vast  amount  of  good  very  many  have  sac¬ 
rificed  upon  their  emotional  nature  ;  when,  at  the  same 
time,  they  have  not  allowed  that  nature  to  interfere  in 
the  least  with  their  secular  interests  and  success.  Oh, 
for  shame  !  for  shame!  on — what  shall  we  call  them? 
such  spiritual  idiots  and  drones  m  Christ’s  cause, 
sacrificing  upon  their  emotional  nature,  which  is  like 
the  changing  and  whistling  wind,  the  substance  for 
the  shadow,  eternity  for  time,  the  soul  for  the  body, 
heaven,  holiness,  happiness,  and  an  endless  life  for  hell,' 
destruction,  and  endless  death  and  wretchedness. 
What  folly  !  what  folly !  what  folly  !  that  any  pretend¬ 
ing  to  be  even  rational  should  do  so,  much  more  those 
professing  to  be  Christians  ! 

4.  Is  it  not  the  same  with  respect  to  faithfulness  f 
Faithfulness  includes  constancy  and  completion.  Now, 
are  not  professing  Christians  as  constant  in  their  at¬ 
tendance  upon  what  they  have  undertaken  for  them¬ 
selves,  and  other  trusts  committed  to  their  hands,  as 
are  the  impenitent?  Are  they  not  every  day  alike, 
both  early  and  late,  about  as  regular  as  a  good  clock 
in  their  attendance  upon  secular  interests,  and  even  fre¬ 
quently  carrying  such  things  to  an  extreme ;  going 
beyond  strength  and  health  to  discharge  secular  du¬ 
ties,  and  thus  sometimes  bringing  on  disease  and 
destroying  life  itself  to  attend  to  the  world?  Are 
they  apt  one  day  to  discharge  secular  duties  and  to 
fulfill  temporal  obligations,  and  the  next  to  fail  in 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


both;  injuring  themselves,  ruining  others,  and  thus 
preventing  all  confidence  in  and  dependence  upon 
them  ?  Not  so  naturally,  but  so  spiritually.  Are  not 
many  church-members  more  apt  to  neglect  than  to 
discharge  Christian  duty?  May  they  not  one  day 
be  very  wide-awake,  careful,  prayerful,  earnest,  and 
active,  and  the  next  very  careless,  prayerless,  indiffer¬ 
ent,  and  inactive,  and  thus  frequently  do  much  more 
harm  than  good  ?  All  know  that  this  is  so. 

Again,  are  not  professing  Christians  as  apt  to  finish 
what  they  undertake  temporally  as  are  the  impenitent  ? 
Are  we  more  apt  among  professing  Christians  than 
the  impenitent,  to  meet  with  half  finished  fabrics,  and 
buildings  and  garments  and  watches,  and  other  such 
things,  which  have  been  commenced  and  abandoned 
before  completion?  I  think  all  will  admit  that  pro¬ 
fessing  Christians  are  as  apt,  if  not  a  little  more  so, 
to  fully  discharge  secular  duties  than  are  the  impen¬ 
itent. 

But  is  this  so  spiritually  ?  Are  not  many  church- 
members  apt  to  leave  a  part  of  the  duty  undone,  when 
they  undertake  at  all  to  discharge  Christian  duty  ? 
Thus  all  the  time,  both  public  and  private,  both  per¬ 
sonal  and  family,  both  week-day  and  Sabbath  duties 
are  only  partially  discharged,  when  at  the  same  time 
and  by  the  same  persons- every  secular  duty  and  in¬ 
terest  is  fully  attended  to.  Bor  shame!  for  shame! 
on  such  stupidity  and  folly  ! 

5.  Is  it  not  the  same  with  respect  to  support  f  Are 
professing  Christians  apt  to  expend  as  profusely  and 
freely  upon  the  soul  and  another  life  as  they  are  upon 
the  body  and  this  life  ?  Perhaps  five  cents  for  soul 
interests,  and  fifty  dollars  or  five  hundred  for  fleshly 
gratification ;  five  dollars  for  the  cause  of  Christ,  and 


THE  WORLD’S  SPIRITUAL  CONQUEST.  31 

five  hundred,  or  five  thousand,  or  five  millions  for  food 
and  raiment  and  other  such  things,  saying  nothing  of 
the  vanity  gew-gaws,  such  as  gold  rings,  bracelets,  and 
breastpins;  especially  of  tobacco  and  snuff*  and  the 
different  intoxicating  drinks  used  as  a  beverage. 

Money  enough  for  agricultural,  mechanical,  and 
commercial  pursuits — especially  for  medicine,  the  law, 
and  politics ;  a  little  less  for  educational  purposes, 
because  education  is  the  handmaid  of  Christianity ; 
scarcely  any  at  all  for  the  cause  of  Christ,  because  that 
relates  exclusively  to  soul  interests,  and  is  of  infinite 
importance. 

All  know  that  the  regrets  and  grumbling  about 
cost  and  carriage,  high  prices  and  the  frequent  money 
calls,  relate  generally,  if  not  always,  to  the  cause  of 
Christ  or  to  soul  interests,  rather  than  to  the  body  and 
this  life. 

We  seldom,  if  ever,  hear  professing  Christians 
complaining  of  what  it  costs  to  carry  on  their  farming 
operations  or  mechanical  pursuits  or  commercial  en¬ 
terprises  ;  much  less  of  medical  charges,  lawyers’  fees, 
and  political  expenses ;  much  less  of  the  cost  of  living 
and  for  amusement  and-the  gratification  of  their  curi¬ 
osity,  and  frequently  false  fancy,  and  sometimes  per¬ 
verted  appetites.  Mow  very  profusely  and  freely  both 
men  and  women  will,  without  a  whimper,  expend 
upon  all  such  things,  and  even  frequently  large  sums 
upon  what  is  worse  than  useless — as  is  always  the  case 
with  respect  to  all  needless  and  unwholesome  stimu¬ 
lants  and  bodily  adornments  and  sinful  amusements ; 
but  if  anything  happens  to  be  needed  and  desired,  and 
especially  requested  for  educational  or  spiritual  pur¬ 
poses,  what  a  change ;  how  the  eye  will  flash  and  the 
teeth  grate  and  snap,  and  what  a  grumbling  and  snarl- 


32  THE  WORLDS  SPIRITUAL  CONQUEST. 

ing  about  so  many  money  calls,  and  so  much  needed 
for  this  thing  and  that  thing,  etc. 

What  professions  and  employments  are  the  best 
sustained  ?  Behold  the  poverty  among  teachers  and 
preachers,  and  then  decide.  Farmers,  and  sailors, 
and  merchants,  and  mechanics,  and  lawyers,  and 
doctors,  and  politicians,  and  even  tobacco  and  liquor 
dealers  can  all  be  sustained;  but  teachers  and  preach¬ 
ers  must  go  a-begging,  or  abandon  the  work  in  which 
they  are  engaged,  and  upon  which  is  depending  every  ^ 
thing  really  .valuable  and  important  in  both  time  and 
eternity. 

As  an  illustration  of  this  point,  now  listen  to  the 
sermon  of  a  clown,  preached  in  Virginia  at  a  circus, 
and  reported  in'  one  of  our  religious  newspapers : 

“It  was  in  the  evening,  when  the  performance  was 
about  to  close ;  the  clown  stepped  forward,  and  in  a 
solemn  tone  addressed  the  vast  assemblage  present, 
among  which  were  hundreds  of  professing  Christians 
of  the  different  denominations — Methodists,  Baptists, 
Presbyterians,  and  Episcopalians — as  follows:  4 My 
friends,  we  have  taken  in  about  six  hundred  dollars 
here  to-day ;  more  money,  I  venture  to  say,  than  any 
minister  of  the  gospel  in  this  county  will  receive  for  a 
whole  year’s  service.  A  large  proportion  of  this 
money 9  (mark ! )  ‘  was  given  by  church-members ;  a 
large  proportion  of  this  audience  is  made  up  of  mem¬ 
bers  of  the  Church;  and  yet,  when  your  preacher  asks 
you  for  money  to  aid  in  supporting  the  gospel,  you  say 
you  are  too  poor  to  give  anything.  Yet  you  come 
here  and  pay  dollars  to  hear  me  talk  nonsense.  I  am 
a  fool  because  I  am  paid  for  it ;  I  make  my  living  by 
it.  You  profess  to  be  wise,  and  yet  you  support  me 
in  my  folly.  But  perhaps  yoi~  say  you  did  not  come 


THE  WORLD’S  SPIRITUAL  CONQUEST.  33 

to  see  the  circus,  blit  the  animals.  Ah,  now,  this  is 
all  an  excuse.  If  you  came  simply  to  see  the  animals, 
why  did  you  not  look  at  them  and  leave?  why  did 
you  stay  to  hear  my  nonsense?  How,  is  not  this  a 
pretty  place  for  Christians  to  be  in  ?  Do  you  not  feel 
ashamed  of  yourselves  ?  You  ought  to  blush  in  such 
a  place  as  this.’  Soon  afterwards  an  earnest  discourse 
was  preached  in  the  neighborhood ;  a  stirring  appeal 
was  made  in  behalf  of  missions,  and  the  collection 
amounted  to  four  dollars  and  thirty-eight  cents.  Only 
think!  six  hundred  dollars  for  the  circus,  and  four 
dollars  for  the  conversion  of  the  world!” 

Yes,  only  think!  and  of  the  woman,  too,  who, 

with  thirty-one  hundred  dollars’  worth  of  clothing 

and  jewelry  on  her  person,  in  listening  to  a  missionary 

discourse,  was  moved  to  tears  by  the  pathetic  appeal 

in  behalf  of  the  heathen ;  hut  who,  when  the  collection 

wras  taken  up,  out  of  her  princely  wealth,  placed  upon 

the  plate  the  enormous  sum  of  twenty-live  cents. 

Yes,  only  think !  six  hundred  dollars  in  one  day  for  a 

circus,  and  thirty-one  hundred  dollars  on  the  body  of 

one  woman  for  a  show,  and  only  about  four  dollars 

and  twenty-five  cents  for  the  conversion  and  salvation 

of  a  lost  and  perishing’' world.  Yes,  only  think!  and 

of  the  hundreds,  the  thousands,  the  millions,  and  even 

the  billions  of  dollars  expended  every  year  by  even 

professing  Christians  on  circuses,  theaters,  and  other 

places  of  sinful  amusement,  to  gratify  a  distorted 

and  heathenish  curiosity  and  to  adorn  the  body  and 

make  a  show  in  the  world;  while  billions  of  souls  go 

down  to  an  endless  perdition,  to  writhe  eternally,  for 

want  of  the  means  of  grace  from  the  hands  of  the 

same  individuals.  Yes,  only  think !  and  as  you  think, 

inquire  how  long  God  shall  be  mraged,  the  Holy 
8 — 


34  the  world’s  spiritual  conquest. 

Spirit  grieved,  Christ  dishonored,  reason  shamed, 
humanity  debased  and  destroyed,  heaven  depopu¬ 
lated,  hell  glutted,  and  the  Devil  triumph  over  the 
whole,  on  account  of  such  idiotic  and  monstrous  con¬ 
duct  on  the  part  of  so  many  pretending  to  be  Chris¬ 
tians. 

Dear  friends,  what  will  this  gospel-enlightened 
land,  as  well  as  other  parts  of  the  world,  soon  come  to 
unless  there  is  everywhere  a  mighty  reformation  in 
the  respects  which  have  now  been  mentioned  ?  In¬ 
deed,  a  large  proportion  of  the  professing  Christians 
of  the  present  day  seem  to  put  the  body  and  this  life 
first,  educational  interests  second,  and  Christianity 
nowhere — except  underfoot.  To  such  the  world  is 
first  and  last,  and  nearly  or  quite  all  the  time.  There 
are  their  promptness,  and  energy,  and  life,  and  activity, 
and  faithfulness,  and  support.  And  hence,  the  world 
is  their  object,  and  there  are  their  aim,  interests,  and 
efforts.  And  this,  too,  is  one  of  the  greatest  obstacles 
to  the  world’s  conversion  to  Christ,  for  so  long  as  such 
is  the  fact  Christianity  can  not  be  exhibited  in  a  proper 
light;  and  until  it  is  thus  exhibited,  the  impenitent 
can  not  be  convinced  of  its  importance  and  necessity ; 
and  until  they  are  thus  convinced,  they  can  not  be  in¬ 
duced  to  embrace  Christianity;  and  until  they  do  this, 
this  world  can  not  be  subdued  spiritually. 

But  though  a  want  of  faith,  a  want  of  inclination, 
and  the  satanic  deception  as  to  the  time  of  the  tri¬ 
umph,  as  well  as  the  lowness  and  indefiniteness  of 
Christian  aim,  are  some  of  the  principal  obstacles  to 
this  world’s  conversion  to  Christ,  yet  from  this  it  does 
not  follow  that  the  accomplishment  of  the  work  is 
impossible.  For  they  ought  to  be  overcome,  they  can 
be  overcome,  they  must  be  overcome ;  and  if .  any- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  35 

thing  be  certain,  doubtless  the  time  is  not  very  distant 
when  they  will  be  overcome,  and  thus  the  kingdoms 
of  this  world  be  actually  “  the  kingdoms  of  our  Lord 
and  his  Christ.” 

In  my  next  this  part  of  the  subject  will  be  con¬ 
tinued,  especially  describing  one  of  the  most  subtle, 
malignant,  and  fatal  spiritual  diseases  that  can  be  con¬ 
ceived,  and  with  which  nearly  or  quite  every  profess¬ 
ing  Christian  either  has  been  or  is  now  infected,  and 
at  the  same  time,  perhaps,  .without  his  knowledge. 


CHAPTER  II. 

OBSTACLES  TO  THE  WORK  CONTINUED — SPIRITUAL  IGNO¬ 
RANCE - UNCHRISTIAN  PENURIOUSNESS — A  WANT  OE 

STABILITY - DISSENSION - IMPIETY - SECTARIAN 

GANGRENE. 

In  the  preceding  chapter,  having  noted  a  want  of 
faith,  a  want  of  inclination,  a  satanic  deception  as  to 
the  time  of  the  triumph,  and  the  lowness  and  indeti- 
niteness  of  Christian  aim,  as  some  of  the  principal 
obstacles  to  the  evangelizing  work,  attention  is  again 
invited — 

V.  To  the  want  of  spiritual  knowledge  as  another 
great  obstacle  to  the  accomplishment  of  the  work. 
Though  there  is  a  vast  amount  of  spiritual  information 
in  the  world,  yet  very  many  seem  very  destitute  of  it. 
Some  seem  to  be  in  almost  total  spiritual  ignorance, 
while  others,  like  Antinomians  and  other  errorists,  hav¬ 
ing  been  wrongly  instructed,  are  in  a  worse  condition 
than  if  they  had  obtained  no  knowledge  at  all.  Eor 


36  the  world’s  spiritual  conquest. 

those  who  have  obtained  scarcely  any  spiritual  infor¬ 
mation  have  done  nothing,  nor  are  they  doing  anything 
of  very  much  consequence  either  for  or  against  the 
work,  while  others,  who  have  been  wrongly  instructed, 
are  an  actual  hinderance  to  it.  Indeed,  spiritual  igno¬ 
rance,  arising  from  either  a  lack  of  teaching  or  wrong 
instruction,  is  another  principal  obstacle  to  this 
world's  conversion  to  Christ. 

VI.  Another  great  obstacle  to  the  work  is  a  want 
of  benevolence ,  or  unchristian  penuriousness.  Unholy 
selfishness,  the  quintessence  of  sinfulness,  is,  doubt¬ 
less,  the  mother  of  all  evil.  It  even  caused  Satan  to 
become  wThat  he  is ;  for,  coveting  what  belonged  to  God, 
he  tried  to  obtain  it,  in  consequence  of  which  he  fell 
from  his  high,  holy,  and  happy  condition,  and  became 
an  inhabitant  of  darkness  and  eternal  despair.  And 
thus  to  unholy  selfishness  may  be  traced  all  the  evils 
common  to  sinful  beings.  It  not  only  causes  good  to 
be  withheld  from  others,  but  induces  to  what  tends  to 
their  worst  injury.  All  the  different  forms  of  dishon¬ 
esty  and  crime,  as  well  as  envy,  jealousy,  strife,  and 
vain  glory — especially  unchristian  penuriousness — 
have  their  origin  in  unholy  selfishness.  But,  omitting 
here  the  other  almost  innumerable  evils  of  unholy 
selfishness,  let  us  now  inquire  how  unchristian 
penuriousness  is  another  principal  obstacle  to  this 
world’s  conversion  to  Christ? 

Unchristian  penuriousness  consists  in  withholding 
what  is  necessary  to  the  accomplishment  of  the  work. 
And  here,  after  a  moment’s  reflection,  every  one  of 
intelligence  must  admit  that  a  vast  amount  of  treas¬ 
ure  of  various  kinds  is  actually  needed  to  carry  it 
forward.  “Ah,”  says  one,  “this  is  wholly  a  theo¬ 
retical  matter,”  so  that  nothing  would  be  needed 


THE  WORLD’S  SPIRITUAL  CONQUEST.  ST 

except  to  Hear  and  think  a  little  upon  the  subject, 
since  the  pocket  is  the  most  tender  spot,  and  hence 
very  difficult  indeed  to  reconcile  one’s  self  to  any 
actual  expenditure.  This,  doubtless,  is  very  true. 
But  at  the  same  time,  those  who  thus  think,  feel,  and 
especially  argue  and  practice,  should  at  once  doubt 
their  own  piety;  for,  if  the  pocket  be  the  most  sensi¬ 
tive  part,  there  is  no  evidence  at  all  of  a  change  of 
heart ;  because,  to  the  truly  converted,  Christ  and  his 
cause  and  the  welfare  of  souls  are  the  most  sensitive 
parts  ;  nor  by  such  will  anything  be  considered  too 
great  nor  too  good  to  expend  in  Christ’s  service  and 
in  behalf  of  the  perishing. 

How,  it  is  vain  to  undertake  to  avoid  the  convic¬ 
tion  either  that  a  vast  amount  of  treasure  of  various 
kinds  is  actually  needed  towards  the  evangelizing 
work,  or  that  unchristian  penuriousness  is  another 
principal  obstacle  to  its  accomplishment,  for  both  are 
about  as  evident  as  they  well  can  be.  Certainly  noth¬ 
ing  of  much  value  can  possibly  be  obtained  without 
the  expenditure  of  more  or  less  treasure,  and  the 
amount  needed  is  generally  in  proportion  to  the  value 
of  what  is  sought.  For  instance,  it  costs  more  to 
obtain  gold  than  silver,  and  more  to  obtain  silver  than 
copper;  and  thus  the  amount  needed  to  obtain  any¬ 
thing  is  generally  in  proportion  to  the  value  of  what 
is  sought.  If,  now,  this  law  was  immutable,  it  could 
not  be  conceived  how  much  treasure  would  be  needed 
to  carry  forward,  especially  the  whole  of  the  spiritual 
warfare ;  for  even  the  slightest  spiritual  interest,  in 
value  and  duration,  far  surpasses  any  number  of  such 
worlds  as  this.  The  law,  however,  i3  not  immutable, 
for  it  must  at  least  be  varied  as  it  relates  to  spiritual 
things ;  because,  if  it  could  not,  nothing  spiritual  could 


38  the  world’s  spiritual  conquest. 

possibly  be  obtained.  But  though  it  is  true  that  the 
expense  to  the  value  of  what  is  sought  is  variable,  at 
least  as  it  relates  to  spiritual  things,  yet  it  is  equally 
true  that  a  vast  amount  of  treasure  of  various  kinds 
is  actually  needed  in  the  evangelizing  work.  And 
here  I  ask,  can  the  work  be  accomplished  without 
buildings,  and  books,  and  the  work  of  the  ministry? 
Certainly  not. 

1.  Take,  for  instance,  the  building  and  book 
items.  What  a  vast  amount  of  material,  as  well  as 
other  things,  is  needed  for  the  same.  True,  there  is 
material  enough  for  all,  but  naturally  in  a  crude  or 
unprepared  state,  requiring  both  the  souls  and  bodies, 
as  well  as  the  time,  strength,  and  labors  of  vast  num¬ 
bers  to  get  the  material  into  a  proper  condition  for 
use  ;  and  after  that,  requiring  both  the  souls  and  bodies, 
as  well  as  the  time,  strength,  and  labors  of  vast  numbers 
more  to  get  the  material  into  buildings  and  books,  and 
to  circulate  the  books  after  they  are  prepared,  all  of 
which,  again,  requiring  a  vast  amount  of  treasure  of  va¬ 
rious  kinds — money,  food,  raiment,  and  other  such 
things,  to  sustain  those  thus  engaged — for  every  one 
must  live  in  some  way,  and  while  thus  employed  he 
can  not  be  plowing  and  sowing  or  obtaining  the  nec¬ 
essaries  of  life  from  other  sources  and  by  other  means. 

2.  Take,  again,  the  work  of  the  ministry ,  and  re¬ 
flect  upon  the  law  in  regard  to  it,  and  we  will  find 
that  the  same  is  evident  as  to  the  need  of  the  vast 
amount  of  treasure.  And  here  I  ask,  can  this  world 
be  converted  to  Christ  without  the  work  of  the  min¬ 
istry  ?  Certainly  not ;  since  “  it  pleased  God,”  not  by 
foolish  preaching,  but  “  by  the  foolishness  of  preach¬ 
ing,  to  save  them  that  believe  ?  Nor  can  the  work 
of  the  ministry  be  properly  done  without  the  entire 


THE  WOHLD^S  spiritual  conquest.  S9 

consecration  of  both  the  souls  and  bodies,  as  well  as 
the  time,  strength,  qualification,  and  labors  of  a  part 
belonging  to  the  Church.  And  here  it  must  be  ad¬ 
mitted  not  only  that,  according  to  scripture,  there  is 
an  absolute  necessity  for  the  work  of  the  ministry, 
but  that  it  is  actually  the  duty  of  a  part  belonging  to 
the  Church  to  thus  consecrate  themselves,  qualify 
themselves,  and  engage  in  the  work ;  for  in  one 
place  the  Holy  Spirit,  through  the  apostle,  inquires  : 
“  How  shall  they  believe  in  him  of  whom  they  have 
not  heard  ?  and  how  shall  they  hear  without  a  preacher  ? 
and  how  shall  they  preach  except  they  be  sent?  ”  All 
of  which  is  impossible  without  the  work  of  the  min¬ 
istry,  and  that  work  sustained,  too.  And  again,  in 
another  place,  in  giving  instructions  through  Paul  to 
Timothy  as  a  general  representative  of  ministers,  the 
Holy  Spirit  said  :  “  Be  not  entangled  with  the  things 

of  this  world ;  study  to  show  thyself  approved  unto 
God,  a  workman  that  needeth  not  to  be  ashamed, 
rightly  dividing  the  word  of  truth.”  And  here  I  ask, 
“  how  much  knowledge  a  minister  does  actually  need 
to  enable  him  not  at  all  to  be  ashamed  after  attempt¬ 
ing  to  preach  a  gospel  sermon?”  Is  anything  short 
of  infinite  knowledge  sufficient?  I,  for  one,  think 
not ;  and  hence  that  none  but  Christ,  who  possessed 
such  knowledge,  could  preach  the  gospel  just  as  it 
should  be  preached.  Should  an  archangel  descend 
from  heaven  and  attempt  to  preach  a  gospel  sermon, 
doubtless  when  he  was  through  he  wTould  blush  at  the 
imperfections  of  his  work.  If  so  now  with  respect  to 
so  high,  holy,  and  perfect  a  being  as  an  archangel, 
how  much  more  so  in  regard  to  so  low,  blind,  and 
ignorant  a  being  as  imperfect  man.  Indeed,  in  preach¬ 
ing  the  gospel  the  very  best  qualifications  possible  are 


40.  the  , world’s  spiritual  conquest. 

almost  infinitely  short  of  what  they  should  be  ;  much 
more  only  .a  partial  preparation.  The  qualifications 
of  a  minister  should  be  as  much  superior  to  those  of 
a  teacher,  lawyer,  statesman,  or  any  other  secular  call¬ 
ing,  as  the  work  of  the  ministry  surpasses  in  magni¬ 
tude,  importance,  and  responsibility  all  other  earthly 
employments — the  difference  of  which,  is  almost  in¬ 
finite. 

Now,  in  secular  callings  it  is  expected  that  every 
one  prepare  himself  for  the  position  to  which  he 
aspires ;  and  if  it  be  known  that  he  is  not  thus  qualified, 
he  is  not  apt  to  secure  the  desired  position.  For 
instance,  no  one  is  apt,  knowingly,  to  employ  a  teacher 
unprepared  to  teach ;  nor  a  lawyer  unacquainted  with 
the  lawT ;  nor  a  physician  not  familiar  with  medicine; 
and  so  on  with  the  other  secular  employments  and 
professions.  When  it  comes  to  the  body  and  this  life, 
those  known  to  have  expended  the  most  towards  a 
preparation  and  to  be  the  best  prepared  for  the  position 
are  generally  sought  for  by  every  one ;  but  when  it 
comes  to  the  soul  and  another  life,  there  may  be  an 
impression  that  almost  anything  will  do,  and  that  the 
less  is  known  the  better. »  Now  I  am  ashamed  to  own 
it,  but,  if  I  mistake  not,  there  are  many  professing 
Christians  of  that  opinion  and  who  thus  contend. 
Yet  how  astonishing  that  any,  so  very  rational  with 
respect  to  the  body  and  this  life,  should  be  so  idiotic 
or  awfully  irrational  in  regard  to  the  soul  and  another 
life ;  but,  through  the  device  of  Satan,  such  is  fre¬ 
quently  the  case,  and  on  the  part  of  verjT  many. 
Thank  God,  however,  that  such  is  not  the  fact  with 
respect  to  all !  that  many  are  too  well  informed  and 
rational  to  be  of  that  opinion,  and  consider  that  the 
minister  can  not  be  too  well  prepared  for  his  work. 


THE  WORLDS  SPIRITUAL  CONQUEST.  41 

And  here  I  ask  all  such,- how  it  is  possible  for  one  to 
consecrate  himself,  to  qualify  himself,  and  to  engage 
in  the  work  of  the  ministry,  according  to  the  law  of 
the  gospel — and  even,  too,  as  reason  dictates — without 
the  expenditure  of  a  large  amount *of  treasure?  And 
further,  I  ask  how  it  is  possible  for  one  to  property 
engage  in  the  work  of  the  ministry  unless  he  lives  of 
the  gospel,  as  the  Holy  Spirit,  through  the  apostle,  says 
he  should  f  Doubtless  all  will  admit  that  it  is  seldom, 
if  ever,  that  any  one  is  called  to  the  work  of  the 
ministry  ^7ith  sufficient  in  his  possession  to  qualify 
and  sustain  himself  in  the  work  after  he  is  prepared ; 
and  hence  that  nearly  all,  if  not  every  minister,  both  in 
their  preparation  for  their  work  and  after  they  are  qual¬ 
ified,  actually  need  supply  and  support  from  those  whose 
duty  it  is  not  thus  to  consecrate  themselves ;  hence 
that  not  only  a  vast  amount  of  treasure  is  actually 
needed  towards  the  work  of  the  ministry,  but  that 
said  treasure  is  needed  from  the  private  members  of 
the  Church ;  and  hence  that  they  should  see  to  it  that 
seminaries  of  learning,  and,  finally,  that  everything 
else  is  provided  by  means  of  which  the  minister,  both 
in  his  preparation  for  his  work  and  after  he  is  qual¬ 
ified,  can  give  himself  up  entirety  to  it. 

Such,  now,  being  some,  if  not  all,  of  the  different 
items  necessary  to  this  world’s  conversion  to  Christ, 
certainty  it  must  be  admitted  that  a  vast  amount  of 
treasure  of  various  kinds  is  actually  needed  towards 
the  work.  Besides,  there  is  a  sufficient  amount,  pro¬ 
vided  it  was  consecrated  and  expended  as  required  in 
God’s  -word.  At  least,  the  treasure  is  actually  required 
at  the  hands  of  Christians,  for  every  one  is  commanded 
to  do  as  the  “  Lord  has  prospered  him.”  Since,  there¬ 
fore,  the  measure  of  the  prosperity  is  to  determine  the 


42  THE  tVOELD’s  SPIRITUAL  CONQUEST. 

amount  to  be  done,  it  is  very  important  indeed  that 
every  Christian  understand  what  part  of  his  prosperity 
should  be  consecrated  and  expended  in  Christ’s  service. 
Admitting,  now,  that  God  has  never  required  any 
thing  inconsistent,  and  that  he  did  actually  command 
those  belonging  to  the  old  dispensation  to  consecrate 
and  expend  in  his  service  a  tithe,  or  tenth,  of  their 
prosperity,  it  is  evident  that  a  tithe,  or  tenth,  is  little 
enough  for  those  belonging  to  the  new  dispensation  to 
consecrate  and  expend  in  Christ’s  service.  Admitting 
this,  suppose  all  Christians  should  bring  all  the  tithes 
into  God’s  store-house,  would  there  be  any  lack  of 
meat  in  his  house?  Not  in  the  least.  Just  let  all  the 
tithes  be  brought  into  God’s  store-house  that  should 
be  brought  in,  and  that  could  be  brought  in,  and  there 
would  be  no  lack  at  all  of  men  and  means  to  carry 
forward  the  evangelizing  work.  Then  the  soul  fund, 
the  body  fund,  the  building  fund,  the  book  fund,  the 
school  fund,  the  church  fund,  the  ministerial  fund,  the 
missionary  fund,  the  time  fund,  the  strength  fund,  the 
labor  fund,  and,  finally,  all  other  funds,  would  be  all 
sufficient.  Yes,  give  us  all  the  tithes,  and  every  one 
whose  duty  it  is  to  preach  the  gospel  could  at  once 
give  himself  entirely  to  the  work,  not  only  in  his 
preparation  for  it,  but  after  he  was  qualified.  Bring 
all  the  tithes  into  God’s  store-house,  and  the  Macedo¬ 
nian  cry,  “  Come  over  and  help  us,”  would  never  go 
up  in  vain ;  for  as  soon  as  any  spiritual  door  was  open, 
the  field  could  at  once,  and  would  at  once,  be  occupied 
and  properly  cultivate*  .  Let  all  the  tithes  be  brought 
in,  and  what  could  not  be  done?  Give  us  the  men 
and  means  that  should  be  furnished,  and  could  be  fur¬ 
nished,  and  all  the  walled  cities,  Anakims,  giants,  and, 
finally,  all  other  obstacles  and  spiritual  foes,  could 


THE  WORLD’S  SPIRITUAL  CONQUEST.  43 

speedily  be  overcome  and  the  spiritual  Canaan  very 
soon  subdued  and  in  the  hands  of  the  saints  of  the 
Most  High.  But  the  men  and  means  are  what  is  lack¬ 
ing.  The  reason  ?  Because  many  pretending  to  be 
Christians,  coveting  and  withholding  what  belongs  to 
God,  have  become  God  robbers  rather  than  God  lovers 
and  servers  and  men-savers.  Doubtless  the  language 
“  Ye  have  robbed  me,  even  this  whole  nation”  is  now 
just  as  applicable  to  the  entire  Christian  community 
as  it  was  to  the  whole  Je.wish  nation  at  the  time  it  was 
uttered.  Doubtless  hundreds,  thousands,  yea,  even 
millions  or  billions  of  dollars,  as  well  as  time,  strength, 
labor,  and  very  many  other  kinds  of  treasure,  which, 
long  ago,  should  have  been  in  God’s  store-house  and 
expended  in  his  service,  are  now  in  the  hands  of  pe¬ 
nurious  professing  Christians  and  their  unconverted 
children  and  relatives,  and  even  worse  than  “  wasted 
in  riotous  living.”  Yes,  I  repeat,  coveting  and  with¬ 
holding  what  belongs  to  God  is  one  of  the  greatest 
obstacles  to  this  world’s  conversion  to  Christ.  Remove 
the  covetousness  of  penurious  professing  Christians, 
and  doubtless  the  men  and  means  would  at  once  be 
forthcoming  and  the  work  very  soon  accomplished. 
But  no ;  covetous,  penurious  professing  Christians 
can  not  afford  it — not  even  for  Christ’s  cause,  God’s 
glory,  nor  the  salvation  of  souls ;  but  they  can  afford 
it  to  gratify  the  flesh,  to  make  a  show  in  the  world,  to 
cultivate  their  vanity,  and  satisfy  their  fancy  and 
perverted  appetites,  and  other  such  things,  which  are 
far  worse  than  useless.  For  shame!  for  shame!  on 
such  hard-heartedness  and  folly ! 

VII.  Another  great  obstacle  to  the  work  is  un¬ 
christian  instability.  The  motto,  though  trite,  “Be 
sure  you  are  right,  and  then  go  ahead”  is  a  very  good 


44  the  world’s  spiritual  conquest. 

rule.  But  many  professing  Christians  seem  to  be  very 
slow  not  only  in  adopting  the  rule,  but  especially  in 
carrying  it  out  after  it  is  adopted.  Some  take  a  very 
improper  course  to  ascertain  what  is  right.  They  ap¬ 
ply  to  this  one,  to  that  one,  and  to  the  other,  and, 
frequently,  for  a  long  time  are  “  tossed  to  and  fro, 
and  carried  about  by  every  wind  of  doctrine”;  and, 
when  they  do  anchor,  perhaps  right  the  reverse  of 
right,  and  then  become  very  “  steadfast  and  immova¬ 
ble  in  what  is  wrong,”  after  which  abounding  very 
much  more  in  the  service  of  Satan  than  in  the  service 
of  the  Savior.  Others  may  be  more  stable  in  finding 
out  what  is  right,  but  very  unstable  in  doing  it  after  it 
is  found  out.  One  day  they  may  be  very  wide-awake, 
careful,  prayerful,  earnest,  and  active;  and  the  next 
very  indifferent  and  inactive,  careless  and  prayerless, 
and  thus  frequently  abounding  very  much  more  in  the 
service  of  the  Devil  than  in  the  service  of  Christ.  In¬ 
deed,  at  the  present  time  there  seem  to  be  but  very 
few,  if  any,  of  the  Enoch,  the  Elijah,  and  the  apostle 
stamp,  their  faces  Zionward  like  a  flint,  “  steadfast, 
immovable,  always  abounding  in  the  work  of  the 
Lord.”  But  though  unchristian  instability  is  another 
principal  obstacle  to  the  world’s  conversion  to  Christ — 
since  it  leaves  a  discrepancy  in  Christianity,  givingthe 
lie  to  a  Christian  profession  and  to  the  holy  Scriptures, 
and  thus  nullifying  Christian  testimony  and  God’s 
word — yet  it  is  not  insurmountable,  because  it  is  not 
necessary  that  professing  Christians  be  in  such  a  con¬ 
dition  and  take  such  a  course. 

VIII.  Another  great  obstacle  to  the  work  is  un¬ 
christian  dissension.  There  is  altogether  too  much  dis¬ 
agreement,  dislike,  discord,  and  division  among  pro¬ 
fessing  Christians,  the  one  biting  and  devouring 


THE  WORLD’S  SPIRITUAL  CONQUEST.  45 

the  other,  and  denying  what  the  other  affirms,  and 
pulling  up  what  the  other  has  planted  ;  and  thus,  by 
mutual  opposition  and  destruction,  preventing  any 
great  success  on  the  part  of  either.  It  is  said:  “In 
union  there  is  strength;  in  divisions,  weakness.” 
Such,  now,  is  the  law  of  success,  and  just  as  true 
with  respect  to  Christianity  as  it  is  to  political  parties, 
civil  government,  military  operations,  families,  or  any¬ 
thing  else.  Let  families  disagree  and  divide  up,  and 
political  parties  disagree  and  divide  up,  and  civil  gov¬ 
ernment  disagree  and  divide  up,  and  an  army  disa¬ 
gree,  divide  up,  and  tight  each  other  as  professing 
Christians  disagree,  divide  up,  and  quarrel  among 
themselves,  and  what  would  be  the  result?  Union, 
harmony,  strength,  and  success?  The  opposite — dis¬ 
cord,  division,  weakness,  and  defeat.  Indeed,  analogy 
itself,  saying  nothing  of  reason  and  revelation,  shows 
the  awful  consequences  of  unchristian  dissension. 
Certainly  there  can  not  be  to  the  world’s  conversion 
to  Christ  a  greater  obstacle  than  unchristian  dissen¬ 
sion.  Yet  it  is  not  insurmountable,  for,  as  will  be 
shown  hereafter,  it  can  be  overcome. 

IX.  The  greatest  obstacle  to  the  work  and  foun¬ 
dation — and  cause  of  all  the  rest — is  a  want  of  piety. 
Very  many  professing  Christians  of  the  present  time 
seem  to  be  entirely  destitute  of  piety.  Perhaps,  like 
the  ten  virgins,  with  respect  to  oil  and  wisdom,  at  least 
one-half,  if  not  more,  of  those  now  calling  themselves 
Christians  are  thus  destitute. 

1.  Doubtless  many  are  entirely  deceived  in  regard 
to  their  hopes.  Having  taken  conviction  for  conver¬ 
sion,  and  a  change  of  feeling  for  a  change  of  heart,  like 
Simon  Magus,  they  are  still  “  in  the  gall  of  bitterness 
and  bonds  of  iniquity,”  having  neither  piety  nor  part 


44 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


nor  lot  in  the  matter.  Having  thus  deceived  them¬ 
selves  and  others,  they  have  become  members  of  some 
denomination  before  they  were  fit  for  the  kingdom  of 
God,  either  on  earth  or  in  heaven. 

2.  Others  are  not  at  all  deceived  with  respect  to 
their  hopes,  for  they  well  know  that  they  never  had 
any  piety,  and  that  through  sinister  or  selfish  motives 
they  have  persuaded  others  that  they  are  Christians, 
and  have  become  members  of  some  denomination,  not, 
however,  for  the  purpose  of  serving  God  and  saving 
souls,  but  for  their  own  gratification  and  aggrandize¬ 
ment,  or  to  secure  selfish  and  worldly  ends. 

3.  Others  have  some  piety,  but  of  such  a  degree 
that  they  are  more  apt  to  run  than  to  fight,  and  to 
take  up  with  a  false  doctrine  and  a  false  leader  than 
the  true,  and  thus  to  pull  lip  what  they  themselves 
and  others  have  planted,  rather  than  doing  what  can 
be  done  to  promote  the  spiritual  harvest  and  conquest. 

4.  Others  not  only  have  the  root  of  the  matter  in 
them  and  a  mind  to  work,  but  they  have  the  nerve  or 
spiritual  courage  to  stand  up  and  face  and  oppose  the 
enemy  in  all  his  devices,  and  to  fight  the  battles  of  the 
living  God  until  death ;  and  are  ready  at  any  and  all 
times  to  join  heart  and  hand  with  any  and  every  one 
who  is  at  all  disposed  to  do  anything  to  promote  God’s 
glory  and  save  souls.  But,  through  treachery  on  the 
one  hand  and  desertion  on  the  other,  even  such  are 
frequently  overcome  and  have  to  yield,  where,  had 
there  been  a  proper  faith,  piety,  and  zeal  on  the  part 
of  others,  a  glorious  victory  would  have  been  obtained 
for  Christ,  and  very  many  plucked  as  brands  from 
eternal  burnings. 

Now,  that  such  are  some,  if  not  all,  of  the  obstacles 
to  this  world’s  spiritual  conquest,  and  such,  too,  the 


THE  WORLD’S  SPIRITUAL  CONQUEST.  47 

actual  composition  and  character  of  the  spiritual  army 
that  has  entered  the  field  to  engage  the  enemy,  is  suf¬ 
ficiently  evident  from  the  course  pursued.  And  here, 
lest  Satan  should  get  an  advantage  of  us,  let  us  now 
not  only  try  the  spirits  of  the  spiritual  army  that  we 
may  know  what  manner  of  spirit  it  is  of,  but  take  a 
general  view  of  the  Satanic  net-work  through  which 
it  is  passing,  that  we  may  discover  its  entanglements 
and  better  understand  its  character  and  what  is  neces¬ 
sary  to  its  success.  And  here  it  must  be  admitted 
that  there  is  at  present  in  the  Christian  community  a 
vast  amount  of  disagreement,  dislike,  discord,  and  di¬ 
vision,  and  a  large  number  of  different  denominations. 
And  yet  while  it  is  true  that  there  are  some  things  in 
which  these  different  denominations  agree,  still  it  is 
also  true  that  there  are  many  other  things  in  which 
they  differ,  by  means  of  which  Satan  is  constantly 
playing  into  his  own  hands. 

For  instance,  some  are  very  formal  and  others  very 
informal  in  their  methods  of  worship.  Such -is  es¬ 
pecially  the  fact  with  respect  to  ritualists  and  Friends, 
who  in  their  methods  of  worship  are  about  as  wide 
apart  as  the  poles.  For  ritualists,  holding  almost  ex¬ 
clusively  to  the  letter,  are  very  formal  in  their  meth¬ 
ods  of  worship ;  while  the  Friends,  holding  almost 
exclusively  to  the  spirit,  are  very  informal  in  theirs. 
Again,  Presbyterians  are  represented  as  very  still  and 
stiff*  in  their  sentiments  and  practice,  while  the  Meth¬ 
odists  are  represented  as  very  noisy  and  limber  in 
theirs ;  and  the  Baptists,  about  equidistant  between 
the  two,  adopting  more  or  less  of  both.  And  thus 
each  denomination  has  something  peculiar  to  itself,  by 
means  of  which  Satan  has  the  advantage  of  all.  For 
let  either  one  undertake  anything  in  special  for  good, 


48  the  world’s  spiritual  conquest. 

and  what  will  be  his  suggestions  ?  If  a  ritualist :  “  Ah, 
have  nothing  to  do  with  him,  for  he  is  nothing  hut  a 
formal  and  hypocritical  ritualist.”  If  a  F riend  :  “  Ah, 
have  nothing  to  do  with  him,  for  he  is  nothing  but  an 
informal  and  odd  Quaker.”  If  a  Presbyterian :  “Ah, 
have  nothing  to  do  with  him,  for  he  is  nothing  but  a 
still  and  stiff  Presbyterian.”  If  a  Methodist :  “  Certainly 
have  nothing  to  do  with  him,  for  he  is  nothing  but  a 
noisy  and  limber  Methodist.”  If  a  Baptist :  “  Ah,  he  is 
of  no  account ;  certainly  have  nothing  to  do  with  him, 
for  he  is  nothing  but  a  close-communion  and  bigoted 
Baptist.”  If  it  is  one  laboring  to  arouse  all  Christians 
to  a  proper  sense  of  the  Devil’s  advantage,  and  get 
them  out  of  such  a  satanic  condition :  “  Ah,  have 
nothing  to  do  with  him,  for  he  is  either  an  idiot 
or  a  £  crank,’  and  not  worthy  of  either  the  atten¬ 
tion,  confidence,  or  co-operation  of  any  one.  And 
thus,  by  means  of  the  different  denominations 
and  their  peculiarities,  the  Devil  has  a  number 
of  teams — and  many  others  in  reserve,  if  needed — 
to  actually  hitch  on  and  pull  back  whenever  either 
denomination  or  any  one  else  undertakes  to  start  the 
heavy  load  of  Christianity  up  the  rocky,  muddy,  and 
steep  hill  of  Zion.  Indeed,  it  seems  that,  after 
a  little  reflection,  all  will  admit  that  Satan  has  at  the 
present  time  very  much  to  do  with  both  the  breaking 
and  drilling  of  spiritual  forces.  At  least,  every  one 
knows,  from  both  experience  and  observation,  that 
there  is  now  a  vast  amount  of  balkiness  and  dis¬ 
order  about  the  forces  that  could  never  have  come 
from  the  spirit  of  Christ,  for  generally  when  one  pulls 
or  fights,  the  others  will  fly  back  and  oppose;  and 
thus,  by  mutual  opposition  and  disorder,  both  fre¬ 
quently  pulling  and  fighting  very  much  more  for  the 


49 


THE  WORLD’S  SPIRITUAL  CONQUEST. 

Devil  than  for  Christ,  sometimes  causing  a  terrible 
spiritual  defect,  where,  had  there  heen  a  proper  spirit, 
agreement,  love,  and  harmony,  there  would  have  been 
a  glorious  Christian  triumph. 

ISTow,  to  prejudice  and  to  ruin  some  of  the  literati 
or  the  learned,  Satan  may  perhaps  very  adroitly  sug¬ 
gest  to  them,  and  get  them  to  suggest  the  same  to  oth¬ 
ers,  that  the  present  course  of  reasoning  and  illustra¬ 
tion  is  very  common  and  inelegant,  and  that  if  it  was 
more  refined  it  would  do  much  more  good;  that 
is,  he  should  add,  among  simply  a  refined  class,  which, 
mind  you,  he  will  leave  out.  But  Satan  can  not  truth¬ 
fully  suggest  that  the  present  course  of  reasoning  and 
illustration  is  not  better  adapted  to  and  better  under¬ 
stood  by,  and  will  not.  do  more  good  among,  the  un¬ 
educated  than  what  is  more  refined,  for  the  unedu¬ 
cated  are  not  generally  very  familiar  with  what  is  very 
fine.  And  here  it  should  be  distinctly  understood  and 
remembered,  too,  that  it  is  the  uneducated  masses 
which  every  Christian,  and  especially  every  minister, 
should  strive  to  reach,  and  not  simply  the  gratification 
and  benefit  of  the  refined  few,  to  the  misunderstand¬ 
ing,  the  disgust,  and  the  utter  ruin  of  the  uneducated 
and  unrefined  multitude.  And  hence  a  little  more  of 
the  same  sort  of  reasoning  and  illustration. 

And  now  let  us  look  a  little  deeper  into  the 
Christian  community,  and  go  down-  deep  into  the 
heart,  whence  are  the  issues  of  what  has  been  seen  in 
the  past,  and  is  at  present  so  manifest  around  us. 

And  here  let  us  inquire  whether  the  heart  of  sec¬ 
tarianism.  be  right  ?  I  answer  it  is,  provided  it  be  of 
that  “sect”  which  (in  Acts  xxviii,  22)  is  mentioned  as 
u  everywhere  spoken  against.”  “Well,”  says  one, 
“then  my  sectarianism  is  right,  for  I  believe  my  sect 


50  the  world's  spiritual  conquest. 

is  everywhere  spoken  against,  especially  by  other 
sects.”  Yes,  hut  that  same  person  could  he  asked 
whether  his  sect  does  not  speak  against  all  other 
sects,  and  doubtless  he  would  admit  that  it  does.  If, 
therefore,  speaking  against  was  alone  to  determine 
the  character  of  the  sectarianism,  Satan  himself  could 
claim  the  pre-eminence,  for  he  can  truthfully  affirm 
that  all  the  different  sects  called  evangelical  are 
more  or  less  agreed  in  speaking  against  him  and  his 
sect.  Certainly,  as  the  matter  now  stands,  speaking 
against  can  not  alone  determine  the  character  of  the 
sectarianism,  for  all  the  different  sects  are  more  or 
less  addicted  to,  and  also  the  subject  of  such  speaking. 

And,  then,  one  may  ask  how  it  can  be  done?  I 
answer  by  Christ  and  his  word  alone.  And  here 
allow  me  to  state  that  I  am  very  much  ashamed  of 
that  professing  Christian  who,  in  his  aspirations  for 
truth  and  magnanimity  of  soul,  can  get  no  higher 
than  the  bare  name  of  his  own  denomination. 
“Well,”  says  one,  “then  you  will  need  to  be  ashamed 
of  more  or  less  belonging  to  every  denomination, 
for  there  is  not  one  entirely  free  from  such  characters.” 
Now,  this  may  be  true,  and  at  the  same  time,  how¬ 
ever,  be  no  excuse  for  him  nor  any  one  else.  Yes,  it 
may  not  only  be  true,  but  doubtless  is  true,  that 
there  are  in  the  different  denominations  very  many 
who,  in  their  aspirations  for  truth  and  magnanimity 
of  soul,  do  actually  get  no  higher  than  the  bare  name 
of  their  own  denomination,  whatever  that  may  be, 
and  whenever  anything  yi  general  or  in  special  is  un¬ 
dertaken  for  good,  at  once  inquire,  “Is  he  of  our  de¬ 
nomination?  Is  it  for  our  special  sect?”  And  if  they 
do  not  know  that  it  is  something  peculiar  exclu¬ 
sively  to  their  own  denomination,  and,  above  all,  tend- 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


51 


ing  to  promote  the  special  sentiments  and  interests  of 
their  own  peculiar  sect,  they  refuse  utterly  to  have 
anything  to  do  with  the  work,  however  great  and  good 
it  may  he.  I  repeat,  I  am  very  much  ashamed  of 
that  Methodist,  or  Baptist,  or  Presbyterian,  or  mem¬ 
ber  of  any  other  denomination  called  evangelical  thus 
burrowed  up,  sacked  up,  and  tied  in  the  Devil’s  net; 
and  at  the  same  time  not  knowing  either  where  he  is 
or  what  he  is  doing,  and  that  thus  far  he  is  serving 
Satan  the  most  effectually  it  can  he  done. 

“Well,”  says  another,  “then  you  will  need  to  be 
ashamed  of  more  or  less  in  this  community,  as  well 
as  in  every  other ;  for  quite  a  number  of  every  denom¬ 
ination,  because  they  did  not  know  that  your  work 
was  in  perfect  accord  with  their  own  sentiments  and 
selfish  interests,  have  thus  far  refused  to  have  any¬ 
thing  to  do  with  it.”  Yes,  and  doubtless  the  same 
could  be  said  of  many  others  sick  with  the  sectarian 
gangrene. 

X.  And,  finally,  among  the  obstacles  to  the  evang¬ 
elizing  work,  as  they  relate  to  professing  Christians 
themselves,  in  my  judgment,  sectarian  gangrene  is  one 
of  the  greatest.  Xow,  any  sectarianism  that  can  not 
-arise  above  a  denominational  name  and  inquire,  “Is  it 
gospel  ?  Is  it  Christ  ?”  I  say  is  of  the  Devil.  I  also 
affirm  that  any  one  unwilling  to  look  into  a  subject 
sufficiently  to  ascertain  whether  it  be  gospel  and  of 
Christ  is  sick  with  the  sectarian  gangrene,  and  is 
naturally,  and  should  be,  the  laughing-stock  of  the 
whole  of  God’s  rational  creation,  as  well  as  the  glee 
of  Satan  himself.  Por  shame  on  any  one  in  such  a 
ludicrous  and  horrible  condition  ! 

In  general,  sectarian  gangrene  consists  in  a  “  zeal  ” 
not  “  according  to  knowledge,”  which  consists  in  a 


52  the  world’s  spiritual  conquest. 

lack  of  the  “wisdom  of  the  serpent,”  the  harmlessness 
of  the  dove,  and  the  boldness  of  the  lion — or  wrong 
views  and  feelings  and  improper  actions;  either  feel¬ 
ing  wrong,  thinking  wrong,  or  doing  too  much  or  too 
little.  . 

One  symptom  of  the  disease  is  a  secret  desire  and 
preference  that  others  should  not  succeed  in  even  what 
is  admitted  to  be  right,  and  a  delight  at  their  failure* 
and  a  regret  at  their  success — which  is  generally  mani¬ 
fest  in  both  word  and  deed. 

hTow,  a  desire  and  a  preference  that  one  should 
not  succeed  in  what  is  wrong  is  perfectly  proper  on 
the  part  of  all.  But  a  desire  and  a  peference  that  one 
should  not  succeed  in  even  what  is  admitted  to  be 
right,  and  any  unwillingness  thus  far  to  affiliate 
and  co-operate  with  others,  for  fear  that  by  so  doing 
they  would  be  recognized  and  encouraged  in  error,  is. 
the  zeal  not  “  according  to  knowledge.” 

The  disease  manifests  itself,  both  to  the  person  in¬ 
fected  as  well  as  to  others,  in  various  ways.  For  in¬ 
stance,  whenever  a  member  of  one  denomination  hears 
of  a  proposed  or  actual  interest  on  the  part  of  either* 
the  first  question  which  will  naturally  arise  will  be — 
what  denomination  ?  And  if  it  happen  to  be  known 
that  it  is  not  the  denomination  to  which  the  person 
himself  belongs,  the  next  thought  which  will  nat¬ 
urally  occur  will  generally  include  a  regrdt  that  it  is 
not  his  own  denomination,  and  a  hope  that  if  the 
interest  has  not  commenced  it  may  not  begin,  or,  if 
it  has  commenced,  that  it  may  soon  cease,  so  that 
another  denomination  may  not  receive  nor  enjoy  any 
special  and  great  blessing. 

Now,  almost  any  thing  and  every  thing  tending  to 
defeat  the  work,  and  thus  either  to  prevent  or  to  break 


THE  WORLD’S  SPIRITUAL  CONQUEST.  53 

up  the  interest — such  as  bad  weather,  disturbance 
among  Christians,  non-attendance  of  the  people,  mis¬ 
representation  of  the  preacher,  and  every  such  thing — 
will  be  looked  for,  hoped  for,  and  hailed  with  delight 
by  those  either  destitute  of  piety,  backslidden,  or 
sick  with  sectarian  gangrene.  Such,  too,  generally 
allow  differences  of  opinion  as  to  other  things,  and 
even  frequently  a  different  method  of  worship,  to  keep 
them  away  from  the  meeting,  and  thus  prevent  their 
taking  part  in  the  spiritual  interest. 

1st.  Some,  though  they  admit  that  the  special 
spiritual  effort  is  perfectly  proper  and  also  necessary 
to  the  quickening  of  Christians,  God’s  glory,  and  the 
salvation  of  souls,  and  also  that  their  attending  and 
taking  part  in  the  meeting  are  both  indispensable  to 
the  getting  up,  keeping  up,  and  carrying  forward  the 
work,  yet  refuse  utterly  to  do  so  for  fear,  as  they  say, 
that  affiliating  and  co-operating  with  the  ministers  and 
members  of  other  denominations,  in  even  what  they, 
themselves  admit  to  be  right,  would  recognize  and 
encourage  error.  9 

Now,  any  entertaining,  advocating,  and  practicing 
such  sentiments  have  thus  far  got  the  sectarian  gan¬ 
grene,  because  such  sentiments  and  practice  are  both 
perfectly  absurd.  For — 

1.  It  is  virtually  assuming  that  it  is  wrong  to  have 
anything  at  all  to  do  with  any  one  except  those  who 
are  absolutely  holy.  Because  if  co-operating  with  any 
person  in  what  is  right  would  recognize  and  encourage 
him  in  one  thing  that  is  wrong,  it  would  also  recognize 
and  encourage  him  in  all  his  imperfections.  It,  there¬ 
fore,  the  one  co  operated  with  was  imperfect  in  the  least, 
by  such  co-operation  wrong  would  be  recognized  and 
encouraged.  But  it  would  not  be  right  to  recognize  and 


54  the  world’s  spiritual  conquest. 

encourage  the  least  wrong,  and  hence,  if  the  hypoth¬ 
esis  be  correct,  it  would  not  he  right  to  co-operate 
with,  any  except  those  who  are  absolutely  holy.  But 
this,  you  perceive,  would  make  it  wrong  for  any  one 
to  have  anything  at  all  to  do  with  even  himself  in 
this  life,  much  more  any  other  sinful  being — for  no 
sinful  being  can  remain  in  this  life  in  a  perfectly  holy 
state.  Any  doubting  this  should  be  convinced  by 
believing  what  is  said  about  Enoch  and  Elijah,  who, 
as  soon  as  they  attained  to  that  degree  of  perfection, 
were  at  once  translated.  According,  therefore,  to  the 
hypothesis,  it  would  be  wrong  for  one  to  have  any¬ 
thing  at  all  to  do  with  even  himself  in  this  life,  much 
more  any  other  sinful  being.  But — 

2.  This  would  be  more  'particular  than  Christ,  and 
virtually  assuming  that  Christ  himself  does  wrong ,  for 
he  actually  affiliates  and  co-operates  with  every  one, 
so  far  as  lie  is  right,  whether  he  be  absolutely  holy  or 
not.  This  the  parties  holding  to  such  sentiments 
admit  themselves.  They  admit  that  wherein  they  are 
right,  and  others  are  right,  the  Savior  does  actually 
co-operate  and  affiliate  with  them.  1ST ot  doing  so  thcm- 
selves,  therefore,  is  more  particular  than  Christ.  Fur¬ 
ther,  if,  as  they  suppose,  it  is  wrong  to  do  so,  by  so 
doing  the  Savior  himself  does  wrong.  Accordingly — 

3.  If  such  sentiments  and  practice  be  correct,  the 
most  effectual  way  to  ruin  the  sinner  would  be  to 
labor  for  his  salvation,  for  it  would  recognize  and  en¬ 
courage  him  in  his  wickedness.  It  is  singular  that 
the  judgment  of  any  should  become  so  terribly  warped 
as  to  hold  to  and  advocate  such  satanic  nonsense. 
But  so  it  is. 

2d.  Others,  more  shallow  in  their  principles,  may 
refuse  to  co-operate  in  a  special  spiritual  interest  be- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  55 

cause  they  may  happen  to  dislike  the  method  of  worship 
of  those  engaged  in  the  work,  considering  them  either 
too  formal  or  too  informal,  too  still  or  too  noisy,  and 
that  standing  or  kneeling  in  prayer  is  either  right  or 
wrong.  But  what  can  be  more  irrational,  inconsistent, 
and  absurd  than  for  a  professing  Christian  to  allow 
the  gratification  or  the  violation  of  a  mere  taste  to  in¬ 
terfere  with  God’s  glory,  and  especially  the  eternal 
welfare  of  an  immortal  soul  ? 

8d.  Others — and  the  class  seems  to  be  very  numer¬ 
ous — will  refuse  to  aid  in  a  special  spiritual  interest  for 
fear  that  another  denomination  may  be  successful,  and 
thereby  they  lose  to  themselves  a  part  of  the  honor 
of  getting  souls  out  of  the  fire,  and  especially  their 
membership  with  them  after  they  are  out,  and  thus 
show  a  preference  that  souls  should  remain  in  the  fire, 
at  least  until  they  are  ready  to  pull  them  out,  though 
it  be  admitted  that  on  account  of  such  preference  very 
many  may  be  lost  eternally.  But  I  ask,  what  sort  of 
spirit,  except  the  spirit  of  Satan,  could  prompt  to  such 
a  preference  and  selfishness,  and  especially  induce  to 
such  a  course  of  action  ? 

4th.  Others  not  only  will  refuse  to  aid  in  a  special 
spiritual  interest  themselves,  but  will  keep  away  their 
own  children  and  others  under  their  control,  and  thus 
show  a  preference  that  even  their  own  children  as  well 
as  others  should  perish  eternally  rather  than  that 
they  should  be  converted  and  perhaps  join  another 
denomination.  But  I  aga  n  ask,  have  not  such  per¬ 
sons  as  many  evil  spirits  as  Mary  Magdalene,  if  not  as 
many  as  the  man  among  the  tombs  ? 

5th.  Says  one,  “  Not  as  many  as  the  man  among 
the  tombs,  for  there  is  another  very  numerous  class 
who  appear  much  more  like  maniacs  than  any  that 


56 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


have  yet  been  mentioned  ” ;  for  they  not  only  will  refuse 
to  aid  another  denomination,  and  even  sometimes  their 
own,  in  a  special  spiritual  interest,  but  will  work  with 
might  and  main  either  to  prevent  or  to  break  up  the 
meeting.  In  their  efforts  they  will  generally  resort  to 
every  expedient  they  can  think  of,  except  the  violation 
of  law,  and  even  sometimes  involve  themselves  in  law 
penalties  to  carry  their  points.  They  will  frequently 
call  a  council  to  consider  the  best  methods  of  opposi¬ 
tion,  in  which  it  will  generally  be  decided  that  a  part 
attend  the  meeting  so  that  all  may  be  kept  posted,  and 
a  part  stay  away  from  the  meeting  and  do  what  they 
can  to  keep  others  away,  lest  there  be  too  much  en¬ 
couragement  from  the  attendance  of  the  people.  And 
thus,  in  connection  with  the  other  powers  of  darkness, 
they  will  proceed,  all  with  one  accord,  if  not  in  one 
way  and  in  one  place,  hoping  and  praying  that  some¬ 
thing  may  arise — either  that  the  weather  may  become 
bad,  or  that  a  disturbance  may  occur,  or  that  the  vac¬ 
illation  of  the  congregation  or  that  something  else 
may  stop  the  work.  To  this  end,  therefore,  they  will 
watch  the  clouds,  and  watch  the  weather,  and  watch 
each  other,  and  watch  the  people,  and  watch  the  in¬ 
terest,  and  go  to  meeting,  and  stay  away  from  meet¬ 
ing,  and  criticise  and  oppose  and  laugh  and  jeer  and 
lie  about  the  preacher,  and  thus  do  what  they  can 
either  to  prevent  or  to  break  up  the  spiritual  interest. 
Such,  however,  in  addition  to  their  total  depravity, 
have  got  the  sectarian  gangrene  in  its  most  malignant 
form,  making  them  tenfold  more  the  children  of  the 
Devil  than  before  they  made  any  pretensions  to  Chris¬ 
tianity. 

o 

Indeed,  sectarian  gangrene  is  one  of  the  very 
greatest  obstacles  to  this  world’s  conversion  to  Christ 


THE  WORLD’S  SPIRITUAL  CONQUEST.  57 

that  could  possibly  exist;  for  nothing,  through  the 
device  of  Satan,  tends  more  to  prevent  a  united  effort 
on  the  part  of  all  Christians,  nor  to  present  them  in  a 
more  ludicrous,  irrational,  and  debasing  a  light  than 
that  same  disease.  And  here,  to  illustrate,  we  will 
now  use  a  familiar  example.  Suppose,  for  instance, 
that  in  this  community,  or  in  any  other,  a  building 
should  take  fire  in  which  it  was  known  that  a  num¬ 
ber  were  slumbering  unconscious  of  their  situation 
and  danger.  How  would  the  people  feel  ?  And  what 
would  they  naturally  do  ?  Would  they  not,  with  one 
accord,  rush  to  the  building  and  cry  to  the  top  of  their 
voices,  resorting  to  every  expedient  imaginable,  and 
work  unitedly  and  to  the  full  extent  of  their  ability 
until  those  thus  exposed  were  either  rescued  or  there 
was  no  hope  of  success  ?  Doubtless,  to  save  the  body 
and  this  life,  such  would  be  the  interest  felt  and 
course  pursued  by  every  one.  And  here  I  ask,  what 
would  be  thought  of  the  man  or  woman  who,  under 
.such  circumstances,  should  not  thus  feel  and  act? 
Should  any,  not  knowing  to  whom  those  thus  exposed 
were  related,  nor  where  they  would  live  if  saved,  stop  to 
inquire  ;  or,  if  knowing,  or  after  learning,  that  they 
were  not  related  to  them  in  any  way,  nor  liable  to  live 
with  them  if  saved,  refuse  utterly  to  aid  others  in  sav¬ 
ing  them,  and  thus  show  a  preference  that  they  should 
perish,  I  again  ask,  what  should  be  thought  of  them  ? 
And  how  would  others  naturally  feel  towards  them  ? 
Should  they  not  be  considered  demons  in  human  form, 
or  the  vilest  monsters  imaginable  ?  And  would  not 
every  one  naturally  feel  that  they  deserved  the  severest 
execration  and  punishment  that  could  be  conceived  ? 
Now,  if  such  should  be  the  thoughts  and  feelings 
towards  those  who,  for  no  better  reasons,  should  refuse 


58 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


to  aid  others  in  saving  the  body  and  this  life,  what 
should  he  the  thoughts  and  feelings  towards  those 
who,  for  no  better  reasons  than  differences  of  opinion 
in  other  respects,  and  a  fear  that  those  saved  would 
not  join  their  own  denomination,  should  refuse  to  aid 
others  in  rescuing  and  saving  perishing  souls  ?  Should 
not  the  thoughts  and  feelings  towards  such  be  as  much 
more  severe  as  the  soul  and  another  life  are,  in  value 
and  duration,  superior  to  the  body  and  this  life  ? 
Doubtless  they  should. 

Now,  as  to  the  body  and  this  life,  we  all  know 
what  would  naturally  be  thought,  felt,  said,  and 
done  in  case  either  was  in  danger,  and  that  the 
oneness  of  interest  and  effort  to  rescue  and  save 
them  would  naturally  be  all  that  could  be  de¬ 
sired.  But,  though  it  be  admitted  that  souls  in 
vast  numbers  are  actually  burning  up  in  the  flames  of 
hell,  and  liable  at  every  moment  to  be  consumed  be* 
yond  recovery  and  eternally — and  at  the  same  time 
slumbering,  and  to  a  very  great  extent  unconscious  of 
their  situation  and  danger — yet  almost  anything  and 
everything  will  be  thought,  felt,  said,  and  done 
except  a  special  and  united  effort  to  arouse,  rescue,, 
and  save  them  before  it  be  too  late.  And  here  I  ask, 
would  any  urging  be  needed  to  induce  to  a  special 
and  united  effort  to  rescue  and  save  a  child  or  a 
parent,  or  any  one  else,  known  to  be  slumbering  in  a 
burning  building?  Nay,  should  any  one  attempt 
it,  would  it  not  be  impossible  to  stop  such  an  effort  ? 
Doubtless  it  would.  Yet  at  the  same  time,  I  ask, 
would  it  be  possible  to  induce  all  the  members  of  the 
different  denominations — even  called  evangelical — to 
make  a  special  and  united  effort  to  rescue  and  save 
the  vast  multitudes  in  an  infinitely  worse  condition 


THE  WORLD’S  SPIRITUAL  CONQUEST.  59' 

and  danger  than  can  possibly  be  conceived  in  regard 
to  the  body  and  this  life  ?  Probably  there  is  nothing 
much  nearer  to  an  impossibility  than  to  induce  all 
professing  Christians  to  take  such  a  course.  Bat  I 
again  ask,  what,  except  sectarian  gangrene,  or  some¬ 
thing  worse,  can  induce  so  many  pretending  to  be 
Christians  to  he  so  watchful,  interested,  earnest,  and 
active,  or  consistent  and  rational,  with  respect  to  the 
body  and  this  life,  hut  at  the  same  time  so  awfully 
careless,  prayerless,  or  indifferent  and  reckless  in 
regard  to  the  soul  and  another  life?  What  folly! 
what  folly!  What  terrible  inconsistency  and  awful 
irrationality!  What  stupidity,  blindness,  and  mad¬ 
ness!!  that  any  pretending  to  be  even  rational  — 
much  more  professing  to  be  Christians — should  allow 
wha.t  is  nonsense,  and  even  worse  than  nonsense,  to 
prevent  a  proper  interest  in,  and,  above  all,  a  special  and 
united  effort  to  rescue  and  save  the  perishing  millions 
of  earth.  But,  thus  it  is  very  frequently,  and  on  the 
part  of  very  many  calling  themselves  Christians;  and 
which,  too,  is  doubtless  the  occasion  of  almost  infinite 
glee  on  the  part  of  devils,  and  nearly  sufficient  to 
draw  tears  of  blood  from  the  eyes  of  angels.  True, 
this  is  plain  talk,  and  a  terrible  picture;  but  no  one 
can  disprove  it. 

Now,  since  such  are  some,  if  not  all,  of  the  obstacles 
to  this  world’s  conversion  to  Christ,  and  since  there 
are  the  different  denominations  in  existence  on  ac¬ 
count  of  differences  of  opinion,  and  consequently  a  per¬ 
fect  unanimity  in  both  faith  and  practice — however 
desirable  and  right — can  not  at  once  be  secured,  the 
next  best  thing  is  for  Christians  to  love  one  another- 
and  work  together  so  far  as  they  do  agree,  and,  when-- 


'60  THE  world’s  spiritual  conquest. 

ever  they  come  to  a  difference  of  opinion,  with  a*deep 
sorrow  each  say  to  the  other:  “  Brother, sister, I  regret 
very  much  that  there  is  any  disagreement  between  us; 
but,  since  we  are  both  conscientious  in  our  convic¬ 
tions,  we  must  now  step  aside  from  each  other  and 
both  attend  to  what  we  honestly  consider  to  be  duty ; 
yet,  at  the  same  time,  praying  for  ourselves  and  for  one 
another  that  the  Savior  may  enlighten  us  both,  and 
not  suffer  either  one  of  us  to  remain  in  error,  but  that 
we  may  both  obtain  the  truth  as  it  is  in  Christ — and 
thus,  as  soon  as  possible,  each  and  all  agree  perfectly.” 
Whenever,  therefore,  one  denomination  desires  and 
proposes  a  special  spiritual  interest,  it  should  at  once 
enter  upon  a  council  of  war,  and  call  upon  all  Chris¬ 
tians,  without  exception  or  distinction,  to  join  them 
in  the  work;  and  thus  each  and  all — laying  aside  for 
the  time  every  other  difference,  and  all  anxiety 
and  efforts  for  membership — -join  heart  and  hand,  and 
with  one  accord  work  with  might  and  main  to  get 
-souls — as  many  and  as  fast  as  possible — out  of  the  fire, 
leaving  their  membership  in  either  denomination  an 
after  and  minor  consideration. 

And  here  I  will  add  that  any  objection  to  such  a 
course  from  those  holding  to  the  perfect  safety  of 
proper  believers  is  much  more  unreasonable  than  from 
those  who  doubt  their  safety;  for  those  holding  to 
the  absolute  safety  of  the  truly  converted  believe  that 
they  will  be  saved  let  them  join  wherever  they  may, 
while  those  doubting  their  safety  naturally  fear  that, 
though  they  may  be  successful  in  their  conversion, 
yet  in  the  end  lose  the  avails  of  their  labor,  because 
they  believe  that  souls  may  get  back  into  the  lire  and 
burn  up  after  they  are  out;  and  hence  there  is  lesa 


THE  WORLD’S  SPIRITUAL  CONQUEST.  61 

encouragement  for  such  to  work  than  for  others.. 
Consequently,  it  is  much  more  irrational  and  mon¬ 
strous  for  Baptists,  Presbyterians,  and  all  such,  to  ob¬ 
ject  to  and  refuse  to  co-operate  in  a  special  spiritual 
interest  than  for  Methodists  and  Freq-wills  to  do  so, 
because  the  latter  do  not  hold  to  the  absolute  safety  of 
the  truly  converted.  But,  doubtless,-  every  one  really 
rational  will  admit  Jhat  any  such  objection  or  refusal 
on  the  part  of  either  is  monstrous  enough ;  and  that 
so  far  as  any  do  so  for  no  better  reasons  than  those 
which  have  been  mentioned,  in  addition  to  all  the  other 
defects  enumerated,  they  have  got  the  sectarian  gan¬ 
grene  very  bad;  and  that  so  far  as  any  professing 
Christian  treats  with  indifference  or  opposes,  and 
thus  tries  either  to  discourage  or  to  break  up  a  proper 
spiritual  interest,  in  addition  to  his  total  depravity 
and  the  sectarian  gangrene  in  its  most  malignant  form, 
he  doubtless  possesses  as  many  evil  spirits  as  Mary 
Magdalene,  if  not  as  many  as  the  man  among  the 
tombs. 

Thus  much  upon  the  obstacles  to  the  world’s  con¬ 
version  to  Christ  as  they  relate  to  professing  Chris¬ 
tians  themselves,  all  of  which  can  be  overcome,  be¬ 
cause  a  proper  amount  of  piety  is  as  possible  as  any 
other  Christian  grace ;  and  hence,  though  a  want  of 
faith  and  piety  are  two  of  the  greatest  obstacles  to  the 
work,  since  they  are  the  foundation  and  cause  of  all 
the  rest,  yet  from  this  it  does  not  follow  that  its  ac¬ 
complishment  is  impossible. 

And  may  God  grant  that  the  time  may  not  be  dis¬ 
tant  when  the  Christian  aim,  the  Christian  inclina¬ 
tion,  the  spiritual  knowledge,  the  Christian  stability  y 
unanimity,  love,  and  benevolence,  and,  especially,  the 


m 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


faith  and  piety  shall,  be  all-sufficient,  and  the  work:  ac¬ 
complished,  and  the  whole  world  thus  speedily  sub¬ 
dued  to  the  Savior. 


CHAPTER  III. 

POSSIBILITIES  CONTINUED. - THE  POSITIVE  EVIDENCE  OF  ITS 

POSSIBILITY  AS  MANIFEST  .FROM  PARABLE,  PROPHECY, 

AND  MANY  OTHER  SOURCES. 

Having  now  noticed  some  of  the  obstacles  to  the 
world’s  conversion  to  Christ,  I  again  propose,  by  the 
aid  of  the  Holy  Spirit,  to  dwell  upon  the  positive  evi¬ 
dence  of  its  possibility  as  manifest  from  parable ,  and 
prophecy ,  and  mayiy  other  sources. 

How,  that  the  accomplishment  of  the  work  is  pos¬ 
sible  is  evident — 

1st.  From  the  fact  that  it  is  possible  to  do  what  is 
necessary  to  its  accomplishment.  Of  course,  if  this 
was  not  so,  the  work  could  not  possibly  be  done.  But 
such  is  not  the  fact,  because  it  is  possible  for  every  one 
to  do  right.  How,  if  all  should  do  so,  every  one  would 
be  subject  to  God’s  will,  and  this  world  would  actually 
he  subdued  spiritually.  Since,  ^therefore,  it  is  actu¬ 
ally  possible  for  every  one  to  do  right,  it  is  conclu¬ 
sively  evident  that  the  accomplishment  of  the  work  is 
possible. 

The  question,  therefore,  is  not  now  as  to  the  mere 
possibility  of  the  accomplishment  of  the  work,  but 
whether  it  be  possible  to  induce  every  one  to  do  right. 
Why  not  ?  Hoes  any  one  know  that  it  can  not  be 
done  ?  Ho  human  being  certainly.  Hor  is  it  reason- 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


68 


able  to  conclude  that  a  thing  can  not  be  until  it  is 
known  to  be  impossible.  Nor  can  anything  be  known 
to  be  impossible  until  it  has  been  properly  tested. 
Properly  test  the  possibility  of  the  accomplishment  of 
a  work,  and  then,  and  not  till  then,  can  it  be  known 
whether  its  accomplishment  be  possible  or  impossible. 
Now,  has  it  ever  been  properly  tested  whether  or  not 
it  be  possible  to  induce  every  one  to  do  right  ?  True, 
all  have  not  done  so  ;  but  from  this  it  does  not  follow 
that  it  can  not  bo  done.  Said  the  Holy  Spirit  through 
the  wise  man,  “Train  up  a  child  in  the  way  he  should 
go,  and  when  he  is  old  he  will  not  depart  from  it.” 
(Prov.  xxii,  6.)  Now,  doubtless,  to  about  every  rule 
there  are  more  or  less  exceptions.  But  to  the  above 
rule  for  training  children,  in  my  judgment,  there  are 
none,  because  “  train  up  a  child”  in  every  respect  “  as 
he  should  go,  and  when  he  is  old  ”  he  will  become  a 
true  follower  of  Christ,  and  will  not  depart  from  it. 
Granting  this,  and  judging  from  appearances,  it  must 
be  admitted  that  there  has  always  been  a  great  defect 
in  the  training  of  children  ;  for  very  many  belonging 
to  even  pious  parents  have  taken  a  very  improper 
course,  and  come  to  a  very  bad  end. 

And  here,  going  back  to  the  beginning  of  time, 
let  us  inquire  who  of  the  antediluvians,  except  good 
old  Enoch,  is  known  to  have  done  so  ?  Doubtless  our 
first  parents  were  truly  converted,  but  there  seemed 
to  be  a  terrible  defect  in  the  training  of  their  children. 
Perhaps,  however,  no  fault  could  be  found  with  the 
training  of  Abel,  but  there  seemed  to  be  a  terrible  de¬ 
fect  in  the  training  of  Cain,  for  the  conduct  of  the 
two  children  was  very  different — the  one  a  martyr,  the 
other  a  murderer. 

Now,  let  no  careless,  prayerless,  and  too  indulgent 


64 


THE  WORLD'S  SPIRITUAL  CONQUEST. 


Christian  parents  suppose  and  contend  that  the  differ¬ 
ence  in  the  conduct  of  Cain  and  Abel  was  wholly 
caused  from  the  difference  in  their  dispositions,  and 
not  from  any  defect  in  their  training;  and  thus  try  to 
excuse  themselves  from  the  accountability  and  the  re¬ 
sponsibility  of  the  character  and  conduct  of  their  own 
children,  and  especially  imply  that  it  is  impossible  to 
induce  every  one  to  do  right ;  for  though  trite,  yet 
true,  “As  the  twig  is  bent,  the  tree  is  inclined.” 

And  here  it  may  be  affirmed  that  doubtless  every 
disposition,  however  turbid,  may  be  subdued  and 
properly  molded,  provided  sufficient  care  and  labor  are 
bestowed  upon  the  child.  But  very  few,  however,  of' 
the  antediluvians,  and  even  others  who  have  lived 
since  then,  seem  thus  to  have  trained  up  all  their  own 
children,  and  especially  did  all  other  things  in  their 
power  to  induce  all  others  to  do  right. 

Indeed,  who  of  the  ancients,  except  Enoch  and 
Elijah,  are  known  to  have  done  so?  Perhaps,  now, 
no  fault  could  be  found  with  Abraham  as  a  child- 
trainer  and  a  Christian,  but,  from  the  history  of  Jacob 
and  Esau  it  seems  that  Isaac  was  quite  defective;  and 
from  the  history  of  Jacob's  twelve  sons,  it  seems  that 
Jacob  was  more  defective  than  his  father  Isaac  ;  and 
thus,  to  a  greater  or  less  extent,  of  all  the  truly  con¬ 
verted  in  connection  with  the  old  dispensation,  except 
Enoch  and  Elijah.  Thank  God,  however,  for  Enoch 
and  Elijah  !  They  were  Christians  of  the  right 
stamp,  soundly  converted,  entirely  consecrated;  care¬ 
ful,  prayerful,  earnest,  and  active;  their  faces  Zion¬ 
ward  like  a  flint,  “steadfast,  immovable,  always 
abounding  in  the  work  of  the  Lord.”  If  ever  two 
Christians  tried  to  train  up  all  their  own  children  as 
they  should  go,  and  especially  did  all  other  things  in 


J 


.  • 


THE  WORLD’S  SPIRITUAL  CONQUEST.  65 

their  power  to  induce  all  others  to  do  right,  it  was 
Enoch  and  Elijah.  And,  doubtless,  had  all  Christians 
before  the  deluge  been  of  the  Enoch  stamp,  the  world 
during  their  time  would  have  been  subdued  spirit¬ 
ually.  And  had  all  Christians  since  the  flood  been  of 
the  Elijah  stamp,  doubtless  the  world  would  have  been 
conquered  spiritually  during  their  time.  And  had  all 
Christians  since  the  advent  of  Christ  been  of  the 
apostle  stamp,  doubtless  the  world  would  have  been 
converted  to  Christ  during  their  time.  But  such  has 
not  been  the  stamp  of  Christians,  and,  consequently, 
the  work  has  not  yet  been  accomplished. 

Indeed,  I  think  all  will  admit  that  there  have 
always  been  great  failures  on  the  part  of  about  every 
professing  Christian.  But  it  should  be  distinctly  un¬ 
derstood  and  remembered,  too,  that  failures  do  not 
properly  test  the  possibility  of  the  accomplishment  of 
the  work.  And  hence,  admitting  the  failures,  it  is 
granted  that,  as  yet,  the  possibility  of  the  accom¬ 
plishment  of  the  work  has  not  been  properly  tested, 
and  hence,  as  yet,  no  one  has  a  right  to  decide  that  it 
can  not  be  done. 

And  here  changing  the  view :  suppose,  now,  it 
was  known  that  every  professing  Christian,  from  the 
first  conversion  until  the  present  time,  had  actually 
done  all  within  his  power  to  induce  every  one  to  do 
right,  and  yet  the  work  is  a  failure,  would  it  be  proper 
from  hence  to  conclude  that  it  could  never  be  done? 
Hot  until  all  we  could  do  had  been  added  to  what 
had  already  been  done,  and  all  the  unborn  genera¬ 
tions  coming  after  us  could  do  had  been  added  to  what 
we  had  done  and  all  others  had  done.  If  in  the  end 
any  one  should  happen  to  know  that  during  time 


6— 


66  the  world's  spiritual  conquest. 

every  professing  Christian  had  actually  done  all  within 
his  power  to  induce  every  one  to  do  right,  and  yet  the 
work  is  a  failure,  perhaps  it  would  be  proper  to  decide 
that  its  accomplishment  is  impossible,  at  least  on  the 
part  of  Christians.  But  as  it  is,  it  can  never  be  so 
decided,  because  all  Christians' have  not  taken  such  a 
course.  The  only  way,  therefore,  the  impossibility  of 
the  accomplishment  of  the  work  could  ever  be  deter¬ 
mined  would  be  to  receive  a  direct  revelation  from 
Jesus  Christ.  If  at  any  time  the  Savior  should  hap¬ 
pen  to  reveal  that  the  accomplishment  of  the  work  is 
actually  impossible,  then,  and  not  till  then,  will  all 
have  a  right  to  conclude  that  it  can  not  be  done.  As 
viewed  negatively,  therefore,  no  one,  as  yet,  has  a 
right  to  decide  that  the  world’s  conversion  to  Christ  is 
impossible;  much  less  as  viewed  positively. 

2d.  That  the  accomplishment  of  the  wrork  is  pos¬ 
sible  is  further  evident  from  the  fact  that  the  Savior 
requires  it  to  be  done ,  and  requires  nothing  impossible .  If, 
now,  the  language,  “  Go  ye,  therefore,  into  all  the 
world  and  teach”  (or  disciple)  “all  nations,  and  preach 
the  gospel  to  every  creature,”  does  not  signify  this 
world’s  conversion  to  Christ,  it  means  nothing  at  all. 
And  here  granting — as  every  one  of  proper  intelligence 
will — that  such  is  the  Savior’s  language  and  that  such 
is  its  substance,  it  is  admitted  that  he  actually  requires 
the  accomplishment  of  the  work.  How,  is  it  reason¬ 
able  to  suppose  that  Christ  would  command  what  is 
impossible,  and  then  punish  his  children  for  disobe¬ 
dience  ?  Certainly  no  kind  earthly  parent  would  thus 
treat  his  children;  much  less  would  the  Savior,  our 
kind  heavenly  parent.  Since,  therefore,  he  actually 
commands  his  professed  followers  to  undertake  this 


THE  WORLD’S  SPIRITUAL  CONQUEST.  67 

-warla  s  spiritual  subjugation,  and  will  punisn  those 
who  disobey  him,  it  is  evident  that  the  accomplishment 
of  the  work  is  possible. 

8d.  The  same  is  evident  from  the  fact  that  what 
the  Savior  requires  is  for  the  best.  Granting,  now,  that 
it  is  for  the  best  that  every  one  at  once  become  a 
Christian,  and  that  the  Savior  requires'every  one  thus 
to  become  a  Christian,  it  is  admitted  that  what  he 
requires  is  for  the  best.  Wow,  is  it  reasonable  to  sup¬ 
pose  that  every  one  can  not  be  induced  to  do  what  he 
is  thoroughly  or  properly  convinced  is  for  his  own 
best  good,  in  both  time  and  eternity?  True,  all  have 
not  done  so ;  but  from  this  it  does  not  follow  that  it 
can  not  be  done.  Doubtless  every  one,  for  some 
reason,  concludes  that  whatever  he  does,  it  is,  at  the 
time,  for  the  best;  consequently,  thoroughly  or  prop¬ 
erly  convince  every  one  that  it  is  for  his  own  best 
good,  in  both  time  and  eternity,  to  at  once  become  a 
Christian,  and,  doubtless,  he  would  do  so,  and  this  world 
would  immediately  be  conquered  spiritually.  Grant¬ 
ing  this,  it  is  again  admitted  that  the  accomplishment 
of  the  work  is  possible.  The  possibility  and  necessity 
of  said  conviction,  however,  will  be  considered  in  an¬ 
other  place. 

4th.  That  the  accomplishment  of  the  work  is 
possible  is  further  evident  from  the  fact  that  the 
Savior  would  have  his  professed  followers  take  hold 
of  what  he  requires  with  the  intention  and  anticipation 
of  success.  For  if  such  be  not  his  mind,  his  will 
would  be  that  there  should  be  an  utter  failure  in  doing 
what  he  requires ;  because,  if  one  does  not  intend  to 
do  what  he  undertakes,  he  is  more  liable  to  fail  than 
to  succeed.  Doubtless  every  one  will  admit  that  the 
intention,  at  least,  is  necessary  to  success,  and  hence 


68  the  world’s  spiritual  conquest. 

that  without  the  intention  there  would  be  an  utter 
failure. 

5th.  That  the  accomplishment  of  the  work  is 
possible  is  further  evident  from  the  fact  that  the 
Savior  has  never  done,  nor  would  do,  anything  to 
disappoint  and  dishearten  his  children  in  their  obedi¬ 
ence.  And  hence  he  has  never  required  what  is  im¬ 
possible;  for  if  he  had,  every  time  they  tried  to  obey 
they  would  fail;  and  every  time  they  failed  they 
would  be  disappointed;  and  every  time  they  were 
disappointed  they  would  be  disheartened,  and  so  far 
as  they  were  disheartened  they  would  refuse  utterly 
to  obey.  If,  therefore,  the  Savior  had  required  what 
is  impossible,  he  would  have  done  what  would  have 
tended  to  defeat  the  very  object  of  his  commands. 
Certainly  no  rational  person  would  have  done  so ; 
and  hence,  since  the  Savior  is  of  infinite  rationality, 
he  'has  never  done  so.  And  hence  he  has  never 
required  what  is  impossible.  And  hence,  since  he 
actually  commands  his  professed  followers  to  un¬ 
dertake  this  world's  spiritual  conquest,  and  requires 
nothing  impossible,  it  is  again  evident  that  the 
accomplishment  of  the  work  is  possible. 

6th.  The  same  is  evident  from  the  success  which 
has  always  attended  the  work  whenever  and  wher¬ 
ever  it  has  been  properly  undertaken  and  carried 
forward.  On  the  day  of  Pentecost  about  three  thou¬ 
sand  were  converted.  And  thus,  by  means  of  the 
apostles,  primitive  Christians,  the  reformers,  modern 
missionaries,  and  others,  great  and  mighty  revolutions 
and  reformations  have  been  brought  about,  and  vast 
numbers  converted  from  among  both  the  civilized 
and  the  savage,  changing  ignorant,  superstitious,  and 
degraded  idolaters  into  God  lovers  and  servers;  civil- 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


69 


izing,  enlightening,  and  christianizing  cannibals,  hot- 
tentots,  and  savages.  Indeed,  whenever  and  wher¬ 
ever  God’s  people  have  been  properly  agreed,  loving, 
consecrated,  united,  energetic,  and  active,  there  has 
been  scarcely  any  limitation  to  the  power  exerted  and 
the  results  which  have  followed.  Certainly  no  one  at 
all  acquainted  with  either  ancient  or  modern  mission¬ 
ary  operations,  at  home  or  abroad,  in  Europe  or 
America,  in  Asia  or  Africa,  or  the  islands  of  the 
sea,  can  doubt  the  utility  and  success  of  the  evangel¬ 
izing  work.  And  here  I  ask,  have  we  not  every 
reason  to  believe  that  even  Christians  of  the  present 
generation  could,  if  they  would,  under  God,  subdue 
this  world  to  the  Savior?  Suppose,  now,  all  Chris¬ 
tians  in  this  community,  and  in  every  other,  should 
arise  with  one  accord  and  unitedly,  and,  to  the  full 
extent  of  their  ability,  inquire,  as  did  the  apostle, 
“Lord” — not  simply  what  wilt  thou  have  me  to  hear 
and  to  know — but,  “  Lord,  what  wilt  thou  have  me  to 
do?”  And  then,  as  soon  as  duty  is  ascertained,  “  not 
conferring  with  flesh  and  blood,”  not  the  young  look¬ 
ing  to  the  old  or  the  old  to  the  young,  nor  the 
brother  to  the  sister  nor  the  sister  to  the  brother, 
but  at  once  “go  about  the  Master’s  business,” — what 
would  be  the  result?  Would  not  a  great  change  im¬ 
mediately  occur,  and  converts,  like  numbers,  increase 
in  a  tenfold  proportion,  and  in  a  short  time  a  large 
number  be  uonverted  ?  and  these  joining  and  swelling 
the  army,  all  together  again  trying  in  every  way  pos¬ 
sible  to  lead  all  others  to  Christ,  how  long  before  vast 
numbers  more  would  be  converted?  And  these  in  turn 
joining  and  swelling  the  army  again ;  and  then,  blended 
heart  and  hand,  unitedly  and  with  one  accord,  and  to 
the  full  extent  of  their  ability,  their  faces  Zionward 


70  the  world’s  spiritual  conquest. 

like  a  Hint,  shoulder  to  shoulder,  one  solid  phalanx 
for  Christ,  “  steadfast,  immovable,  always  abounding 
in  the  work  of  the  Lord7’;  and  thus,  as  is  possible, 
all  together  again  endeavoring  in  every  way  in  their 
power  to  lead  all  others  to  Christ,  at  that  rate  the 
army  constantly  increasing,  yea,  also  agreeing,  loving, 
united,  energetic,  and  active, — how  long  before  every 
enemy  of  the  Cross  would  be  subdued,  and  every 
power  of  darkness  overcome,  and  every  sinner  in  the 
wide  world  converted,  and  Satan  with  his  host  over¬ 
thrown,  routed,  and  driven  into  an  endless  perdition? 
Hot  very  long.  Yes,  I  repeat,  that  doubtless  Chris¬ 
tians  of  the  present  generation  could,  if  they  would, 
under  God,  very  soon  overcome  and  remove  Satan 
from  this  and  every  other  part  of  the  world,  and  thus 
speedily  reign  spiritually  with  Christ  in  the  midst  of 
the  glorious  triumphs  of  his  kingdom. 

But  perhaps  one  may  ask,  “  Has  not  God  the  time 
so  fixed  and  other  things  so  arranged  that  nothing 
which  can  be  done  can  in  the  least  alter  that  time  or 
hasten  such  a  result  ?  And,  since  it  is  not  known  that 
said  time  is  within  the  present  generation  of  Chris¬ 
tians,  is  there  any  evidence  that  said  work  could  be 
accomplished  during  said  generation?”  I  answer, 
God  has  no  time  nor  anything  else  either  arranged  or 
fixed  according  to  that  Antinomian  notion.  But  in 
this  way:  He  has  all  things  so  arranged  and  fixed  .as 
to  secure  ends  by  the  use  of  means ;  and  has  deter¬ 
mined  that  the  Christian  army,  enlisted,  organized, 
and  left  in  the  world,  shall  be  one  of  the  principal 
means  through  which  its  spiritual  subjugation  is  se¬ 
cured  ;  and  that  whenever  that  army  as  a  whole  is 
entirely  willing  to  know  and  to  do  what  God  requires, 
and  does  actually  carry  out  in  full  the  Savior’s  instruc- 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


U 


tions,  the  time  will  have  arrived  for  this  world  to  be 
converted  to  Christ. 

Bat  says  another,  “  This  world  can  not  be  conquered 
spiritually  until  Satan,  the  enemy  of  all  righteousness-, 
is  overcome,  captured,  locked  up,  and  goes  out  to  de¬ 
ceive  the  nations  no  more,  at  least  for  one  thousand 
years;  and  this  the  Christian  army  can  not  of  itself  do.”1 
No,  nor  anything  else,  simply  of  itself.  Yet  at  the- 
same  time  it  is  equally  true  that  whenever  that  army 
as  a  whole  is  entirely  willing  to  know  and  to  do  what 
God  requires,  and  does  actually  carry  out  in  full  the 
Savior’s  instructions,  it  can  get  Christ  to  send  forth 
his  angel  to  lay  hold  “  on  the  dragon,  that  old  serpent, 
which  is  the  Devil  and  Satan,’’  and  chain  and  lock  him 
up;  for,  according  to  his  own  word,  God  “is  able  to  do 
exceeding,  abundantly  above  all  that  we  can  ask  or 
think,”  that  is,  of  course,  “  all  we  ask  or  think”  agree¬ 
able  to  his  will.  Certainly  the  overthrow,  capture, 
and  imprisonment  of  Satan  is  agreeable  to  God’s  will, 
for  in  Revelations,  xx  chapter,  it  is  positively  re¬ 
vealed  that  at  some  time  he  will  be  thus  overcome, 
captured,  and  locked  up.  It  is  evident,  therefore,  that 
God  is  not  only  abundantly  able  but  infinitely  willing 
to  do  that  for  his  children,  but  very  much  more. 
Consequently,  this  world’s  spiritual  conquest  is  con¬ 
tingent  not  upon  any  divine  arrangement  or  fixed 
time,  or  decrees  to  the  contrary,  nor  any  inability  to 
overcome  and  remove  Satan,  but  upon  the  voluntary 
knowledge  and  obedience  of  Christ’s  professed  follow¬ 
ers.  Yes,  I  repeat,  that  if  this  world  be  not  subdued 
spiritually  during  the  present  generation  of  Christians, 
the  failure  will  arise  not  from  any  divine  arrange¬ 
ment  or  fixed  decrees  with  respect  to  time,  or  any 
other  thing,  but,  in  my  judgment,,  from  the  reckless 


72  the  world’s  spiritual  conquest. 

and  willful  disobedience  of  Christ’s  professed  followers. 
JSTow,  the  above  is  a  very  plain,  pointed,  and  quite  se¬ 
vere  statement.  But  if  anything  be  correct,  it  is  cer¬ 
tainly  true  ;  for  every  one  knowing  anything  about 
spiritual  successes  understands  perfectly  that  they  are 
in  proportion  to  the  devotion  and  faithfulness  of  pro¬ 
fessing  Christians.  That  in  proportion  as  they  desire 
to  know  what  is  duty,  and,  to  the  utmost  of  their 
ability,  seek  to  find  out  and  strive  to  discharge  the 
same,  victory  always  perches  upon  the  standard  of 
the  Cross  ;  and  that  in  proportion  to  their  indifference 
and  inactivity  or  carelessness  and  prayerlessness  as  to 
what  is  duty,  and  the  discharge  of  the  same,  victory 
always  perches  upon  the  standard  of  the  enemy.  And 
hence,  since  their  piety  or  impiety,  devotion  or  indif¬ 
ference,  are  just  as  they  freely  choose — because  they 
are  voluntary  agents — the  victory  is  for  or  against 
Christ,  just  as  they  prefer.  If,  therefore,  professing 
Christians  prefer  to  take  such  a  course  as  to  defeat 
Christ’s  cause,  the  failure  of  the  evangelizing  work 
will  arise  from  their  willful  and  reckless  disobedience. 
And  here  is  suggested  the  all-important  questions,  not 
only  as  to  the  amount  of  spiritual  success  'possible  on 
the  part  of  Christians  of  the  present  age,  but  their 
awful  accountability  and  responsibility  as  to  the  suc¬ 
cess  or  defeat  of  Christ’s  cause,  and  the  consequent 
salvation  or  destruction  of  souls  on  account  of  it. 
And  as  the  consideration  of  these  two  momentous 
questions  is  continued,  may  God  not  only  grant  the 
hearing  ear  and  understanding  heart,  but  so  stir  the 
great  deep  of  the  Christian  soul  as  that  there  may  be 
no  satisfaction  on  their  part  until,  with  the  apostle, 
they  can  exclaim,  “I  am  in  a  strait  betwixt  two, 
having  a  desire  to  depart  and  be  with  Christ,  which 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


73 


is  far  better”  ;  because  conscious,  as  ne  was,  that  they 
“  have  fought  a  good  tight,  finished  their  course,  keep¬ 
ing  the  faith,”  their  skirts  clear  from  the  blood  of  all 
souls ,  and  a  wreath  of  victory  and  crown  of  righteous¬ 
ness  as  great  and  glorious  laid  up  for  them  as  there 
w4s  for  him. 

7th.  That  the  accomplishment  of  the  work  is 
possible  is  further  evident  from  both  'parable  and 
prophecy. 

1.  From  parable .  In  Daniel  ii,  34,  35,  the  king¬ 
dom  of  Christ  is  represented  as  a  stone  cut  out  of  the 
mountain  without  hands,  which*  continued  to  enlarge 
until  it  “  became  a  great  mountain  and  filled  the 
whole  earth.”  So  the  kingdom  of  Christ  set  up  in 
this  world,  very  small  in  its  beginnings,  is. to  continue 
to  enlarge  until  it  becomes  a  great  mountain,  filling 
the  whole  earth,  absorbing  all  other  kingdoms  and 
stan dinsr  forever. 

O 

Again  :  “  The  kingdom  of  heaven  is  like  to  a  grain 
of  mustard  seed,  which  a  man  took  and  sowed  in  his 
field :  which  indeed  is  the  least  of  all  seeds :  but 
when  it  is  grown,  it  becometh  a  tree,  so  that  the  birds 
of  the  air  come  and^  lodge  in  the  branches  thereof.” 
So  the  kingdom  of  Christ  as  planted  in  this  world, 
very  small  in  its  beginnings,  is  to  spring  up  and  branch 
out  into  all  nations;  all  the  inhabitants  of  earth,  at 
some  time,  coming  and  lodging  in  the  branches 
thereof. 

Again :  “  The  kingdom  of  heaven  is  like  unto 
leaven,  which  a  woman  took  and  hid  in  three  measures 
of  meal,  till  the  whole  was  leavened.”  So,  both  inter¬ 
nally  and  externally ,  the  kingdom  of  heaven,  hid  in  the 
heart ,  is  to  enlarge  and  spread  until  the  whole  being, 
both  soul  and  body,  is  leavened  and  transformed  into 


74  the  world’s  spiritual  conquest. 

the  image  of  Christ.  So,  too,  externally.  The  king¬ 
dom  of  heaven  put  into  this  world  is  to  enlarge  and 
spread  until,  at  some  time,  every  inhabitant  of  earth 
capable  of  repentance  and  faith  shall  have  his  heart 
leavened  by  the  almighty  power  of  the  Holy  Spirit, 
and  brought  into  subjection  to  the  will  of  Gk>d. 
(Mat.  xiii,  31-33.) 

2.  The  same  is  equally  evident  from  prophecy. 
Hot  only  as  predicted  in  the  overthrow,  capture,  and 
imprisonment  of  Satan,  the  enemy  of  all  righteous¬ 
ness,  but  as  indicated  in  the  state  of  things  to  exist 
during  that  time. 

1.)  In  Rev.  xx,  1-3,  we  read:  “I  saw  an  angel 
come  down  from  heaven,  having  the  key  of  the  bot¬ 
tomless  pit  and  a  great  chain  in  his  hand.  And  he  laid 
hold  on  the  dragon,  that  old  serpent,  which  is  the 
Devil  and  Satan,  and  bound  him  a  thousand  years,  and 
cast  him  into  the  bottomless  pit,  and  shut  him  up, 
and  set  a  seal  upon  him,  that  he  should  deceive  the 
nations  no  more,  till  the  thousand  years  should  be 
fulfilled;  and  after  that  he  must  be  loosed  a  little 
season.”  Here  we  have  a  positive  prediction  of  Satan’s 
final  and  utter  overthrow  before  the  general  judgment, 
implying  not  only  the  possibility,  but  the  absolute 
certainty  of  this  world’s  spiritual  conquest  at  some 
future  time;  for  the  prince  of  the  power  of  the  air 
being  overcome,  the  other  powers  of  darkness  will 
very  soon  subside:  especially  evident  from  the  state¬ 
ment,  “That  he  should  deceive' the  nations  no  more, 
till  the  thousand  years  should  be  fulfilled”;  which 
necessitates  this  world’s  spiritual  subjugation,  because 
without  the  entire  overthrow  of  the  powers  of  dark¬ 
ness  the  deception  of  the  nations  could  not  wholly  be 
prevented.  And  here,  as  a  further  illustration  of  this 


THE  WORLD'S  SPIRITUAL  CONQUEST.  75 

point,  let  us  now  trace  briefly  the  attacks  and  defeats 
of  the  old  serpent,  the  Devil,  from  his  first  success 
until  his  final  overthrow  before  the  general  judgment. 

Doubtless  Satan’s  object  in  the  temptation  and 
seduction  of  our  first  parents  was  the  utter  and  eternal 
ruin  of  the  human  family.  As  soon,  therefore,  as  he 
succeeded,  doubtless  he  concluded  that  his  triumph 
was  complete  and  his  object  secure,  and  his  joy  was 
unbounded.  But  it  was  of  short  duration,  for  very 
soon,  thundering  from  the  eternal  throne,  he  heard 
these  words  ringing  in  his  ears:  “ The  seed  of  the 
woman  shall  bruise  the  serpent’s  head!”  in  which 
prophecy  he  received  a  precursor  not  only  of  his  pres¬ 
ent  defeat,  but  of  his  final  overthrow  before  the  general 
judgment;  and  which,  too,  was  doubtless  very  practi¬ 
cally  confirmed  to  his  mind  not  only  in  the  conversion 
of  Adam  and  Eve,  but  especially  in  the  salvation  of 
Abel,  their  son,  whom  he  induced  Cain  to  slay. 

Finding,  therefore,  that  he  was  doomed  to  a  defeat 
in  part  of  his  object  at  least,  doubtless  he  consoled 
himself  with  the  thought  that  he  would  have  Cain 
and  his  whole  posterity  in  eternal  torment,  and  all  the 
bodies  of  the  human  family  in  the  grave.  But  how 
terribly  chagrined  and  disappointed,  when  one  day, 
to  his  utter  astonishment,  he  beheld  good  old  Enoch 
going  up  directly  into  heaven,  soul  and  body  both, 
without  tasting  death. 

Defeated  again,  it  seems  he  became  desperate,  and 
determined  to  so  enrage  God  with  the  wickedness  of 
man  as  to  get  him,  by  a  single  stroke,  to  depopulate 
the  earth,  and  thus  grant  to  him,  at  one  time  at  least, 
all  the  souls  and  bodies  in  existence.  He  accordingly 
induced  the  sons  of  God  to  look  upon  the  daughters 
of  men,  in  view  of  getting  them  enamored  and  to 


76  the  world’s  spiritual  conquest. 

intermarry,  so  that  by  the  bad  example,  and  especially 
the  improper  training  of  impious  mothers,  he  could  so 
corrupt  the  human  family  as  to  have  “  every  imagina¬ 
tion  of  the  thought  of  his  heart  only  evil,  and  that 
continually,”  all  of  which  he  secured,  and  also  the 
decree  of  God  to  destroy  the  earth  with  a  flood.  But 
how  awfully  disappointed  when  he  found  that  he  was 
doomed  to  another  terrible  defeat ;  for  there  were  good 
old  Noah  and  his  family,  that  Satan  himself  could  not 
induce  to  take  such  a  course  as  to  get  God  to  drown 
them  with  the  rest. 

Thereupon  it  seems  that  the  Devil  was  so  enraged 
that  he  determined  either  to  prevent  Christ’s  advent 
into  the  world,  or  to  destroy  him  as  a  Savior  in  case 
he  should  come.  Unable  to  do  the  first,  yet,  by  means 
of  idol  worship  and  false  suggestions,  he  so  blinded 
the  mind  and  perverted  the  understanding  as  to  Christ’s 
real  character  and  the  object  of  his  mission  that  when 
he  did  come  scarcely  any  one  would  believe  that  he 
was  the  true  Messiah.  This  prepared  the  w7ay  for  the 
Savior’s  betrayal  and  murder. 

Satan  first  tried  to  take  his  life  in  infancy;  at  the 
same  time,  to  be  sure  of  his  prey,  causing  the  death  of 
a  large  number  of  other  children.  But  he  was  again 
foiled,  the  Savior  escaping  out  of  his  hand, 

Then,  either  forgetting  his  own  overthrow  in 
heaven  or  mistaking  Christ’s  character  as  divine,  it 
seems  he  decided  to  tempt  him,  as  he  did  Adam  and 
Eve  ;  and  thus,  if  possible,  involve  him  in  the  trans¬ 
gression  of  the  race  he  had  come  to  save.  But  he 
was  foiled  at  every  point,  and  sustained  one  of  the 
worst  defeats  he  had  ever  before  realized. 

Awfully  enraged  at  his  failure,  he  again  fell  back 
upon  his  original  plan  to  take  Christ’s  life.  He  ac- 


THE  WORLD’S  SPIRITUAL  CONQUEST,  77 

cordingl y  followed  him  from  place  to  place,  and  finally 
succeeded  in  getting  him  betrayed  into  the  hands  of 
sinners,  and  tried  and  condemned,  and  crucified,  and 
his  body  put  into  a  rocky  tomb  and  fastened  up  and 
sealed  with  the  king’s  signet,  and  guarded  by  a  band 
of  soldiers,  himself  the  captain  of  the  band  and  the 
chief  watchman  over  the  slumberer.  But  in  the  death 
of  Christ,  right  in  the  midst  of  his  supposed  most 
successful  triumph,  Satan  met  with  one  of  the  very 
worst  defeats  he  could  possibly  have  sustained  ;  for 
the  death  of  Christ  entirely  consummated  one  of  the 
grandest,  most  complicated,  and  glorious  schemes  it 
was  possible  for  infinite  wisdom  and  goodness  to  de¬ 
vise  or  omnipotent  power  to  execute.  And  this,  too* 
it  seems  the  Devil  fully  realized,  when,  on  the  resur¬ 
rection  morning,  in  connection  with  the  Roman  sol¬ 
diers,  he  beheld,  with  great  consternation,  the  angel 
descend  and  roll  back  the  stone,  and  the  mighty  con¬ 
queror  come  forth  and  ascend  on-high,  “  Leading  cap¬ 
tivity  captive  and  giving  gifts  to  men.” 

From  the  account,  it  seems  that  by  the  resurrection 
of  Jesus  Christ  the  powers  of  darkness  were  so 
frightened,  bewildered,  and  benumbed  that  for  forty 
days  and  upwards  they  scarcely  ventured  forth  upon 
earth  to  see  what  was  going  on  ;  granting  to  the  Sav¬ 
ior  ample  time  to  collect  and  re-assure  his  few  scat¬ 
tered  and  disheartened  followers,  and  start  them 
anew,  vigorous  and  hopeful,  in  the  great  and  glorious, 
battle  for  this  world’s  spiritual  conquest.  But  this 
state  of  things  did  not  continue  very  long,  for  on  the 
day  of  Pentecost,  when  the  apostles  and  others  came 
forth  filled  with,  the  Holy  Spirit,  and  declaring  unto 
the  multitudes  “  the  wonderful  works  of  God,”  we  find 
that  Satan  had  sufficiently  recovered  himself  to  be 


78 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


\ 


present,  and  to  suggest  that,  instead  of  the  Spirit  of 
Christ,  “  these  men  are  full  of  new  wine.”  But  he 
was  doomed  to  another  terrible  defeat,  for  by  the  coun¬ 
ter-statement  of  the  Holy  Spirit  through  the  apostle, 
that  “It  is  but  the  third  hour  of  the  day,”  and  hence 
too  early  in  the  morning  for  men  to  be  intoxicated, 
the  deception  was  discovered,  and  all  understood  that, 
instead  of  the  spirit  of  new  wine,  it  was  the  Spirit  of 
Elijah’s  God  resting  upon  the  apostles,  and  causing 
-the  people  to  cry  out,  “Men  and  brethren,  what  shall 
we  do  ?  ”  And  thus  the  powers  of  darkness,  again 
defeated,  fell  back,  and  the  work  rolled  up  and  rolled 
on,  until  “  the  same  day  there  were  added  unto  them 
about  three  thousand  souls.” 

I  tell  you,  my  friends,  that  was  a  glorious  revival. 
And  if  I  understand  God’s  word,  we  learn  of  a  more 
glorious  revival  than  that ;  when  a  nation,  with  its 
scores,  hundreds,  thousands,  and  perhaps  its  millions, 
shall  be  “born  in  a  day.”  “  But,”  exclaimed  Satan, 
“three  thousand  in  a  day!  At  that  rate  I  will  very 
soon  be  driven  not  only  from  Jerusalem,  but  from 
every  other  part  of  the  world.  And  such,  too,”  said 
he,  “will  be  the  result  so  long  as  Christians  remain 
agreed,  loving,  and  united,  or  of  ‘one  heart  and  one 
soul.’  ”  This  would  never  do.  Accordingly,  he  en¬ 
tered  upon  a  careful — not  prayerful — consideration  of 
how  he  could  defeat  the  work  and  sustain  his  own 
position ;  and  at  once  perceived  that  the  best  and 
only  way  to  do  so  would  be  to  divide  and  scatter  the 
Church.  He  accordingly,  therefore,  first  “  got  up  a 
great  persecution  against  the  church  which  was  at 
Jerusalem,  and  they  were  all  scattered  abroad,  except 
the  apostles.”  His  object,  however,  in  scattering  the 
Church,  and  at  the  same  time  retaining  the  apostles, 


THE  WORLD’S  SPIRITUAL  CONQUEST, 


79 


at  first  sight  seems  a  little  complicated.  But  no 
doubt  he  did  it  supposing  that  the  leaders  without 
forces  could  do  nothing,  and  the  forces  without  lead¬ 
ers  could  do  nothing.  But  how  terribly  chagrined 
and  disappointed  when — unlike  modern  Christians — 
he  found  that  each  of  the  leaders  retained  and  each  of 
the  forces  scattered  was  a  host  within  himself,  “  one 
chasing  a  thousand  and  two  putting  ten  thousand  to 
flight55;  for,  wherever  they  were  or  wherever  they 
went,  they  would,  as  faithful  witnesses,  testify  of  and 
for  Christ;  and  thus  by  means  of  their  preaching, 
and  especially  their  practice,  converts  and  churches 
were  multiplied  all  over  the  land.  This,  now,  was 
wholly  unexpected  by  Satan,  and,  in  his  estimation, 
making1  a  had  matter  verv  much  worse.  But  what 
should  he  do?  Of  course  not  get  disheartened,  though 
defeated  at  every  point.  Unable  to  obtain  all  he 
wanted,  he  was  just  as  determined  as  ever  to  get  all  he 
could. 

But  what  next  ?  Recalling  to  mind  the  disastrous 
consequences  of  social,  civil,  and  military  discord,  he 
finally  decided  on  unchristian  dissension  as  his  next 
expedient.  Succeeding  in  that,  he  perceived  that,  by 
means  of  unchristian  dissension  combined  with  per¬ 
secution,  he  would,  for  a  long  time,  be  able  to  hold 
his  position,  in  spite  of  almighty  power:  Yes,  Ire- 
peat,  by  means  of  unchristian  dissension,  combined 
with  persecution — and  mostly,  too,  among  professing 
Christians  themselves — Satan  not  only  in  the  past  held 
his  position,  but  is  doing  it  now  in  this  community, 
and  all  over  the  world,  in  spite  of  almighty  power. 
Dear  friends,  understood  or  misunderstood,  believed 
or  disbelieved,  nothing  can  be  more  true  and  evident 
than  that  right  here  I  am  now  attacking  the  DeviFs 


80 


THE  WORLD’S  SPIRITUAL  CONQUEST. 

chief  fortress  and  the  center  of  his  force,  for  nothing 
in  his  hand  tends  more  to  infidelity,  spiritual  weak¬ 
ness  and  defeat,  God’s  dishonor,  and  the  ruin  of  souls, 
than  unchristian  dissension  and  unholy  persecution 
among  professing  Christians  themselves — certainly 
than  which  there  is  nothing  more  diametrically  op¬ 
posed  to  Christ’s  spirit,  teachings,  and  example;  and 
hence  in  violation  of  gospel  law  and  opposed  to  the 
principles  of  Christianity. 

And  certainly  everything  of  that  character  consti¬ 
tutes  said  fortress  and  center;  and  hence  remove  every 
such  thing,  and  that  fortress  is  demolished  and  that 
center  broken,  and  the  Devil  quite  easily  overcome  in 
every  respect,  and  the  world  speedily  subdued  to 
Christ.  But  with  that  fortress  and  center  maintained, 
the  entire  overthrow  of  the  powers  of  darkness  and  the 
world’s  conversion  to  Christ  are  both  impossible. 
Thank  God,  however,  the  Devil  is  doomed  to  a  terri¬ 
ble  defeat  in  that  respect,  as  well  as  in  every  other,  for 
doubtless  the  time  is  not  very  distant  when — in  this 
community  and  in  every  other— there  will  be  a  class 
of  Christians  too  pious  and  wise  to  allow  the  Devil  to 
have  such  an  advantage  of  them;  and  who,  too,  with 
one  accord,  unitedly,  and  to  the  full  extent  of  their 
abilitv,  will  ar  se  and  resist  and  under  God  overcome 
the  powers  of  darkness  in  every  form,  and  thus  subdue 
this  world  to  the  Savior. 

Indeed,  nothing  can  be  more  evident  from  .the 
Scriptures  than  that  the  time  is  fast  approaching 
when  Satan  will  actually  be  overcome,  captured,  im¬ 
prisoned,  locked  up,  and  go  out  to  “  deceive  the 
nations  no  more  at  least  for  one  thousand  years. 
Certainly,  during  that  time  the  cause  of  Christ  will 
have  a  chance  to  extend  from  pole  to  pole,  and  for 


THE  WORLD’S  SPIRITUAL  CONQUEST.  81 

every  inhabitant  of  earth  capable  of  repentance  and 
faith  to  become  soundly  converted,  agreed,  loving  J 
and  united,  because  there  will  be  no  spirit  operating 
upon  the  hearts  of  men  except  the  Holy  Spirit,  which 
can  lead  and  will  lead  all  Christians  and  all  sinners 
into  all  truth. 

2.)  Again,  and  finally,  let  us  now  note  some  of  the 
prophecies  which  show  conclusively  and  positively 
that  at  some  future  time  such  a  great  and  glorious 
state  of  things,  shall  actually  exist  throughout  the 
world.  (Isa.  ii,  2-6;  xi,  6-10.  Jer.  xxxi,  31-35.  Zech. 
ix,  9, 10.) 

How,  if  I  mistake  not,  by  some  the  above  proph¬ 
ecies  are  considered  simply  as  metaphorical  or  figura¬ 
tive,  and  representing  nothing  as  literal  and  special, 
but  merely  a  general  state  of  blessing  in  connection 
with  the  Messianic  reign.  I  regard  said  notion,  how¬ 
ever,  as  a  satanic  suggestion  and  device,  to  keep  out  of 
sight  the  awfully  humiliating,  certain,  and  utter  over¬ 
throw  to  which  the  Devil  is  doomed,  and  the  filial, 
certain,  and  complete  triumph  of  the  Redeemer’s 
kingdom. 

How,  perhaps  some  parts  of  said  prophecies  are 
metaphorical,  while  others  are  literal ;  but  in  each 
and  every  instance,  whether  figurative  or  literal, 
representing  a  special  and  glorious  result. 

For  instance,  the  language  “  And  it  shall  come  to 
pass  in  the  last  days  that  the  mountain  of  the  Lord’s 
house  shall  be  established  in  the  top  of  the  mountains, 
and  shall  be  exalted  above  the  hills,”  represents  the 
exaltation,  superiority,  final  and  complete  triumph  of 
the  Redeemer’s  kingdom,  as  expressed  in  Daniel,  where 
it  is  said  of  the  little  “  stone  ”  that  it  “  became  a  great 
mountain  and  filled  the  whole  earth.” 


62  the  world’s  spiritual  conquest. 

i  But  the  language  “  and  all  nations  shall  flow  unto 
it,’’  I  take  to  be  literal.  Not  “all  nations”  in  general, 
but  each  and  every  one  of  every  nation  in  special  shall 
actually  at  some  time  “flow  unto  the  mountain  of  the 
Lord’s  house”  and  become  reconciled  to  his  will. 

Also  the  language  “  And  they  shall  beat  their 
swords  into  plowshares,  and  their  spears  into  prun- 
ing-hooks  ;  nation  shall  not  lift  up  sword  against  na¬ 
tion,  neither  shall  they  learn  war  any  more,”  I  take  to 
be  equally  literal ;  for  how  absurd  that  Christ’s  king¬ 
dom  shall  so  triumph  as  that  the  nations  shall  not 
light  each  other  in  general,  but  do  so  in  special. 
Again,  how  false  that  the  nations  shall  fight  and  de¬ 
stroy  each  other  in  general  or  in  special,  and  at  the 
same  time  discontinue  a  knowledge  of  military  tactics. 
Again,  how  inconsistent  that  swords,  spears,  cannon, 
and  other  such  engines  for  human  destruction,  can  be 
used  in  their  present  form  for  any  except  the  purposes 
for  which  they  were  constructed.  Again,  how  very 
absurd  the  notion  that  when  swords,  spears,  cannon, 
and  other  such  implements  become  useless,  men  pos¬ 
sessing  the  wisdom  of  the  serpent  wTill  throw  them 
aside  into  heaps  and  allow  such  a  vast  amount  of  the 
best  metal  to  corrode  and  waste  unemployed,  and  at 
the  same  time  continue  the  trouble  and  expense  of 
working  difficult  mines  to  obtain  their  needed  ore. 
Then,  how  very  false  the  theory  that  said  language  sig¬ 
nifies  anything  at  all,  unless  it  means  just  what  it  says, 
and  the  time  does  actually  come  when  “  nation  shall 
not  lift  up  sword  against  nation,  neither  learn  war  any 
more,”  and  when  swords,  spears,  cannon,  and  other 
.such  engines  are  actually  molded  into  plowshares, 
pruning-hooks,  and  other  useful  implements  for  man’s 


THE  WORLD’S  SPIRITUAL  CONQUEST.  83 

preservation  and  life,  rather  than  his  destruction  and 
•death. 

The  language,  however,  that  “  The  wolf  also  shall 
dwell  with  the  lamb,  and  the  leopard  shall  lie  down 
with  the  kid,  and  the  calf  and  the  young  lion  and  the 
fatling  together,  and  a  little  child  shall  lead  them ; 
and  the  cow  and  bear  shall  feed,  their  young  ones 
shall  lie  down  together,  and  the  lion  shall  eat  straw 
like  the  ox  ;  and  the  sucking  child  shall  play  on  the 
hole  of  the  asp,  and  the  weaned  child  shall  put  his 
hand  on  the  cockatrice’s  den;  they  shall  not  hurt 
nor  destroy  in  all  my  holy  mountain,”  is  where  Satan 
seems  to  befog  the  minds  of  so  many  respecting  the 
literalness  of  the  above  prophecies.  But  though  I 
assert  nothing  positively — since  I  know  of  nothing  pos¬ 
itively  revealed  on  the  subject — yet  I  can  see  no  diffi¬ 
culty  at  all  nor  inconsistency  in  understanding  said 
language  as  perfectly  literal,  for,  to  my  mind,  none  but 
a  literal  interpretation  will  make  out  the  entireness  of 
Satan’s  overthrow  and  the  completeness  of  Christ’s 
triumph;  because  no  other  interpretation  will  repre¬ 
sent  the  state  of  perfect  peace  that  everywhere  existed 
before  Satan’s  success.  Wlien  God  created  this  world 
he  pronounced  it  “  very  good.”  There  was  no  dis¬ 
order  of  any  kind,  neither  sinfulness,  voraciousness, 
nor  ferocity.  All  was  peaceful,  tranquil,  and  harmo¬ 
nious.  And  this  state  of  things  continued,  too,  until 
our  first  parents  sinned;  after  which  there  was  an 
utter  derangement  and  disorder,  that  has  continued 
from  that  time  until  the  present,  and  will  continue, 
too,  until  the  cause  of  Christ  triumphs  and  the  powers 
of  darkness  are  utterly  overthrown. 

There  is  not  the  slightest  intimation  that  the  beasts 
and  reptiles  in  the  Garden  of  Eden  lived  on  nothing, 


84  the  world’s  spiritual  conquest. 

much  less  that  they  had  any  disposition  to  bite  and 
devour  one  another.  There,  doubtless,  if  there  was 
any,  lions  did  actually  “  eat  straw  like  the  ox,”  and 
all  other  irrational  animals  lived  on  vegetable  food, 
as  did  Adam  and  Eve.  Flesh-eating  was  the  result 
of  sin,  arising  from  Satan’s  success.  Why  not,  there¬ 
fore,  conclude  that  he  shall  be  overcome  in  this 
respect  as  well  as  in  every  other,  and  that  at  some 
time  all  beasts  and  reptiles  will  again  live  on  vegeta¬ 
ble  food,  as  they  did  at  first,  the  lion  actually  eating 
straw  like  the  ox  ?  None  ;  but  such  a  conclusion  will 
entirely  overthrow  the  powers  of  darkness  and  give 
to  Christ  a  perfect  victory.  And  I,  for  one,  hold  to 
that  kind  of  a  triumph  for  the  cause  of  Christ;  and 
hence  that  the  language  where  the  wild  beasts  and 
poisonous  reptiles  are  represented  as  losing  their 
voraciousness  and  ferocity  should  be  considered  and 
interpreted  as  literal  and  special,  rather  than  as  fig¬ 
urative  and  general.  Consequently,  that  it  is  more 
proper  to  conclude  that  the  time  will  certainly  come 
when  there  shall  be  a  perfect  peace  among  even  irra¬ 
tional  animals,  rather  than  that  Satan  shall  always 
reign  in  war  and  bloodshed  among  that  class  of  be¬ 
ings. 

Indeed,  if  nothing  else,  the  language  “for  the 
earth  shall  be  full  of  the  knowledge  of  the  Lord,  as 
the  waters  cover  the  sea,”  must  signify  this  world’s 
conversion  to  Christ,  because,  if  metaphorical,  the 
figure  must  be  equal  to  the  representation.  .  Since, 
therefore,  the  representation  is  that  the  knowledge  of 
the  Lord  shall  fill  the  earth  as  the  waters  cover  the 
sea — and  every  part  of  the  sea  is  covered  with  water — 
it  follows  that  at  some  time  every  part  of  the  earth 
-ha1 1  actually  be  filled  with  the  knowledge  of  the  Lord, 


THE  WORLD’S  SPIRITUAL  CONQUEST.  85 

and  in  the  sense,  too,  of  conversion  ;  that  is,  at  some 
time  every  one  in  the  world  capable  of  repentance  and 
faith  shall  have  obtained  an  experimental  “  knowledge 
of  the  Lord.” 

Now,  that  this  will  be  so  is  farther  evident  not 
only  from  the  fact  that  the  laws  of  God  are  to  be  “put 
into  the  inward  parts  and  written  in  the  heart,”  but 
especially  from  the  fact  that  the  time  is  coming  when 
there  shall  be  no  occasion  at  all  for  “  the  neighbor  to 
say  to  the  neighbor,  nor  the  brother  to  the  brother, 
Know  the  Lord,  for  they  shall  all  know  me  from  the 
least  of  them  even  unto  the  greatest  of  them,  saith 
the  Lord”;  his  kingdom  having  extended  “  from  sea 
even  to  sea,  and  from  the  river  to  the  ends  of  the 
earth.”  Now,  this  state  of  things  can  never  exist  un¬ 
til  the  earth  is  full  of  the  knowledge  of  the  Lord  in 
the  sense  of  conversion ;  for  until  then  there  will  be 
an  occasion  to  say  to  the  neighbor,  to  the  brother, 
and,  finally,  to  every  one  unconverted,  “  Know  the 
Lord.”  Since,  therefore,  according  to  scripture,  the 
time  is  coming  when  there  shall  be  no  suel^  occasion, 
nothing  can  be  more  evident  than  that  at  some  time 
all  capable  of  repentance  and  faith  shall  know  the 
Lord  experimentally,  and  the  world  be  actually  con¬ 
verted  to  Christ. 

Indeed,  since  the  most  and  the  greatest  obstacles 
to  the  work  relate  to  professing  Christians  themselves, 
all  of  which  can  be*  overcome ;  and  since  the  Savior 
requires  the  work  to  be  done,  and  requires  nothing 
impossible;  and  since  great  and  glorious  successes  have 
always  attended  the  work  whenever  and  wherever  it 
has  been  properly  undertaken  and  carried  forward ; 
and  especially  since,  in  both  parable  and  prophecy,  it 
is  positively  revealed  that  at  some  time  such  a  delight- 


86  the  world’s  spiritual  conquest. 

ful  state  of  things  shall  actually  exist — the  little- 
“  ‘  stone  ’  becoming  a  great  mountain  and  filling  the 
whole  earth  ” ;  the  grain  of  mustard  seed  springing 
up  and  branching  out  unto  all  nations;  the  “  leaven’" 
leavening  the  whole  lump — “all  nations  flowing  unto 
the  mountain  of  the  Lord’s  house,”  “  beating  their 
swords  into  plowshares,  their  spears  into  pruning- 
hooks;  nation  not  lifting  up  sword  against  nation, 
neither  learning  war  any  more  ”  ;  “  the  knowledge  of 
the  Lord  filling  the  earth  as  the  waters  cover  the 
sea  ”  ;  “  all  knowing  him  experimentally  from  the  least 
to  the  greatest”;  his  kingdom  extending  from  sea 
even  to  sea,  and  from  the  river  to  the  ends  of  the 
earth — I  ask,  can  anything  be  more  evident,  from  both 
reason  and  revelation ,  than  that  this  world’s  spiritual 
conquest,  or  conversion  to  Christ,  is  not  only  possible, 
but  will  actually  exist  at  some  future  time.  I,  for  one^ 
think  not.  And  may  God  grant,  for  his  Son’s  sake, 
that  that  time  may  be  hastened,  and  all  the  inhabitants 
of  earth  be  thus  brought  speedily  in  perfect  subjection 
to  his  loving  and  holy  will.  Amen. 


1 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


87 


PART  II. 

The  infinite  obligation  to  undertake  the  work  as  a 
whole,  and  to  do  all  within  the  power  to  accomplish  it, 
in  which  Socinianism  is  briefly  but  conclusively  re¬ 
futed,  and  much  other  plain,  pointed,  and  indispens¬ 
able  information  brought  forward  as  to  the  nature  and 
fulfillment  of  the  obligation. 


CHAPTER  I. 

THE  SOURCE,  THE  REASONS  FOR,  AND  AN  EXEMPLIFICATION 

OF  THE  OBLIGATION. 

Having,  now,  upon  the  world’s  conversion  to 
Christ,  established  its  possibility,  I  again  propose,  by 
the  aid  of  the  Holy  Spirit,  to  dwell  upon  the  infinite 
obligation  to  undertake  the  work  as  a  whole,  and  to  do 
all  within  the  power  to  accomplish  it.  “  He  that  saitli 
he  abideth  in  him  ought  himself  also  so  to  walk,  even 
as  he  walked.”  (I  John  ii,  6.)  Certainly  the  Savior 
has  done  and  is  doing  all  within  his  power  to  bring 
all  in  subjection  to  himself,  and  thus  convert  the  world. 
And,  according  to  the  above,  every  one  of  his  pro¬ 
fessed  followers  ought,  in  all  his  conduct,  thus  to 
imitate  his  example.  In  general  and  in  special  the 
obligation  arises — 

First  .From  the  fact  that  no  valid  objection  can  be 
urged  against  the  work.  Now,  perhaps  it  may  be 
needless  to  state  that,  if  any  such  objection  could  be 
urged  against  the  work,  there  would  be  no  obligation 


88 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


whatever  to  undertake  it.  But  no  such  objection  can 
be  urged  against  it — 

1st.  On  the  ground  that  it  has  not  been  enjoined . 
For  if  in  the  language  “  Go  ye,  therefore,  into  all  the 
world  and  teach”  (or  disciple)  “all  nations, and  preach 
the  gospel  to  every  creature,”  the  Savior  has  not  made 
it  the  duty  of  every  Christian  to  do  all  within  his 
power  to  secure  the  conversion  of  every  sinner  in  the 
world  by  a  proper  use  or  diffusion  of  the  gospel,  he 
has  said  nothing  at  all.  IT  or  is  his  language  to  be 
understood  as  enjoining  what  is  impossible.  And 
hence  it  is  not  to  be  understood  as  requiring  any , 
much  less  every ,  professing  Christian  to  travel  into  all 
parts  of  the  world,  and  to  labor  personally  with  every 
sinner  in  it ;  but  that,  beginning  at  home,  he  has  made 
it  the  duty  of  every  Christian  to  do  all  within  his 
power  to  secure  the  conversion  of  as  many  of  the 
impenitent  as  possible,  and  thus  each  and  all  Christians 
together  to  do  all  within  their  power  to  secure  the 
conversion  of  every  sinner  in  the  world  by  a  proper  use 
or  diffusion  of  the  gospel.  How,  that  such  is  the  sub¬ 
stance  of  the  above  language  is  as  evident  as  words 
can  make  it.  It  is  evident — 

1.  From  what  is  to  be  done.  “  Go  ye,  therefore.” 
How,  what  is  meant  by  the  word  “  go  ”  ?  Does  it  signify 
inattention  or  speechless  ignorance  ?  Can  one  go  by  do¬ 
ing  nothing  or  by  saying  nothing?  Togo,  must  notone 
necessarily  act  in  one  way  or  another  ?  Doubtless  many 
are  not  aware  of  the  number  and  variety  of  different 
significations  in  which  that  term  is  used.  Perhaps 
some  may  suppose  that  traveling  is  the  only  act 
included  in  the  "word,  and  that  the  Savior  meant 
nothing  else  when  he  said,  “  Go  ye,  therefore.”  But 
such  an  impression  is  very  erroneous;  evident  not 


THE  WORLD’S  SPIRITUAL  CONQUEST,  89 

only  from  the  signification  of  the  term,  but  from 
the  fact  that,  if  such  were  the  case,  the  Savior  would 
be  requiring  what  is  impossible.  Traveling,  doubtless, 
is  one  act  included  in  the  word,  as  well  as  very 
many  others.  Whatever  act  is  necessary  to  get  the 
gospel  clearly  and  distinctly  before  the  mind  of  every 
rational  creature  in  the  world  is  what  is  included  in 
the  term  “  go.”  After  looking  up  the  definition  of 
the  word,  it  seemed  to  me  that  no  other  term  could 
have  been  selected  which  so  fully  expresses  the  ener¬ 
getic  and  persevering  activity  which  the  Savior 
requires  of  his  children  in  this  world.  And  I  think, 
too,  that  such  will  be  the  conviction  of  everyone  who 
will  take  the  trouble  to  look  up  the  definition  of  the 
word  as  contained  in  Webster’s  Unabridged  Diction¬ 
ary.  In  the  edition  in  which  I  first  looked  it  up,  over 
two  whole  columns  were  devoted  to  the  definition  of 
that  term.  The  first  definitions  which  Mr.  Webster 
mentioned  were  these :  “  To  move,  to  pass,  to  pro¬ 
ceed.”  Then  he  said,  “  It  is  opposed  to  resting.” 
Then  he  mentioned  some  examples.  He  said,  “  The 
mill  goes  by  water  or  by  steam.  The  clock  goes  fast 
or  slow.”  How  we  know  that  neither  a  mill  nor  a 
clock  in  going  has  motion  like  a  man  in  traveling; 
still  they  both  go,  sometimes  faster,  sometimes  slower. 
From  this  it  is  evident  that  whatever  is  in  motion  is 
going,  and  whatever  is  not  in  motion  is  not  going. 
And  hence,  when  one  is  thinking  the  mind  is  going ; 
and  when  one  is  talking  the  tongue  is  going ;  and  thus, 
perhaps,  nearly  all  the  powers  of  both  mind  and  body 
may  be  going  at  the  same  time.  The  mind  may  be 
thinking,  the  tongue  talking,  the  eye  seeing,  the  ear 
hearing,  and  the  hands  and  feet  moving.  When  one 
is  thus  active  he  is  generally  trying  to  accomplish 


90  the  world’s  spiritual  conquest. 

something.  It  is  also  evident  that  whatever  any  one 
is  doing  in  the  Lord’s  vineyard,  whether  it  be  study¬ 
ing,  teaching,  preaching,  traveling,  or  any  thing  else 
that  is  right,  he  is,  to  a  certain  extent,  fulfilling  the 
requirement  of  the  Savior  as  contained  in  the  word 
u  go  ”  ;  and  that  whenever  any  one  is  doing  all  within 
his  power  to  ascertain  and  discharge  Christian  duty, 
and  thus  glorify  God  and  save  souls,  he  is  obeying  the 
Savior  as  fully  as  it  can  be  done  by  such  imperfect 
beings.  Then,  to  go  is  “  to  move,  to  pass,  to  proceed  ”  ; 
to  act,  to  keep  acting ;  to  try,  to  keep  trying;  in  short, 
to  do  all  within  one’s  power  to  accomplish  what  is 
required. 

2.  Who  are  to  do  this  ?  “  Go  ye ,  therefore.”  How, 
who  are  included  in  the  word  “  ye  ”?  Are  all  or  only 
a  part  of  professing  Christians  ?  “  Only  a  part,”  say 

some,  “  because,”  say  they,  “  no  part  of  the  work  con¬ 
tained  in  the  Savior’s  last  command  is  binding  upon 
all  Christians,  because  all  are  not  to  baptize.”  But 
from  the  fact  that  one  is  not  to  do  everything,  does  it 
follow  that  he  is  not  to  do  anything  ?  How,  every  one 
who  has  read  them  knows  that  the  Savior’s  last  in¬ 
structions  contain  different  kinds  of  work;  for  instance, 
the  work  of  discipling,  baptizing,  instructing,  etc. 
How,  from  the  fact  that  one  is  not  to  baptize,  docs  it 
follow  that  he  is  not  to  do  anything  at  all  to  secure 
the  conversion  of  a  sinner,  nor  to  instruct  him  after 
he  is  converted  ?  When  the  Savior  says  “  Go  ye,”  if 
I  understand  him,  he  means  all  Christians  as  much  as 
one ,  and  one  as  much  as  another.  This  is  especially 
evident  from  one  of  the  most  startling  and  immutable 
laws  of  our  being,  that  of  constant  and  necessary  ac¬ 
tion.  It  is  as  impossible  fora  Christian  to  live  and 
not  to  act  as  it  is  to  live  and  not  to  breathe.  And 


THE  WORLD’S  SPIRITUAL  CONQUEST.  91 

hence  inaction  is  action.  Inaction  in  what  is  right  is 
action  in  what  is  wrong.  Inaction  in  the  service  of 
Christ  is  action  in  the  service?  of  Satan.  Certainly 
there  is  no  neutral  ground ;  that  is,  a  position  in  which 
a  professing  Christian  is  doing  nothing  at  all,  neither 
serving  the  Savior  nor  Satan.  However  much  one  may 
desires  to  occupy  such  :a  position,,  realizing  that  his 
service, .at,  best  is  very  imperfect,  still  there  is  no  such 
ground  to  occupy.  Whether  he  will  or  not,  go  he 
must, /necessarily  and  constantly,  either  in  the  service 
of  the  Savior  or  the  service  of  Satan.  At  the  instant, 
therefore,  a  Christian  discontinues  the  service  of  Christ, 
he  begins  the  service  of  the  Devil.  There  is  no  alter¬ 
native.  How,  would  the  Savior  have  any  of  his  pro¬ 
fessed  followers  go  in  the  service  of  Satan  ?  If  not, 
he  would  have  them  all  go  in  his  service,  and  included 
all  when  he  said  “  Go  ye, /therefore.” 

3.  This  is  further  evident  from  the  extent  and  the 
difficulty  of  the  field  to  be  cultivated.  The  field  is 
the  world,  every  part  of  it,  or  every  part  at  least  wher¬ 
ever  there  is  a  soul  to  be  saved  or  lost.  “  Go  ye,  there¬ 
fore,  into  all  the  world.”  A  very  large  and  difficult 
field.  How,  the  larger  and  the  more  difficult  the  field 
to  be  cultivated,  the  more  laborers  are  needed  to  cul¬ 
tivate  it.  And  here  I  ask,  are  all  Christians  together 
too  many  laborers  to  cultivate  such  a  field?  Should 
the  present  number  do  all  within  their  power  to  ac¬ 
complish  what  needs  to  be  done,  would  they  succeed  ? 
Doubtless  the  present  number  of  professing  Christians 
is  much  too  small  to  accomplish  what  needs  to  be 
done,  much  less  could  the  work  be  done  by  a  smaller 
number.  Then  the  present  number  must  be  included 
in  the  work,  and  many  more  be  needed  to  accom¬ 
plish  it. 


92  the  world’s  spiritual  conquest. 

4.  This  is  further  evident  from  the  nature  and  the 
amount  of  work  to  be  done.  The  nature  of  the  work 
is  indicated  by  the  term  teach.  “Go  ye,  therefore, 
and  teach  all  nations.”  Now,  what  is  meant  by  the 
word  “  teach ”  ?  The  original  word,  which  in  the 
first  part  of  the  Savior’s  last  command  is  translated 
teach,  is  a  different  term  from  the  one  translated 
teach  in  the  last  part  of  his  last  instructions.  The 
original  word  in  the  last  part  of  the  Savior’s  last  com¬ 
mand  properly  signifies,  to  teach  or  instruct,  but  in 
the  first  part  of  his  last  instructions  the  original  word 
properly  signifies  to  disciple  or  make  disciples.  Why 
King  James’s  translators  did  not  thus  render  the 
term  into  their  version  of  the  Scriptures  is  perhaps 
best  known  to  themselves;  but,  as  Pengilly  observes, 
“  Since  disciples  are  to  be  made  by  teaching,  perhaps 
no  violence  was  done  to  the  original  by  rendering  the 
term  teach  99  though  doubtless  the  duty  would  have 
been  better  understood  had  the,  term  been  translated 
“to  disciple”  or  “make  disciples.”  But  however 
this  may  be,  let  it  be  distinctly  understood,  and  re¬ 
membered  too,  that  the  work  everywhere  to  be  done 
consists  in  making  disciples  or  securing  the  conversion 
of  sinners.  Are  not  ail  Christians  to  engage  in  that 
work?  The  amount  of  work  is  indicated  by  the  ex¬ 
pressions  “Go”  “into  all  the  world,”  disciple  “all 
nations,  and  preach  the  gospel  to  every  creature.” 
These  expressions  taken  together  show  that  all  is  to 
be  done  that  can  be  done  to  make  a  disciple  of  every 
rational  creature  in  the  world.  A  vast  amount  of 
work.  .  Certainly  all  Christians  together  are  none  too 
many  laborers  to  perform  such  a  task.  Besides,  every 
Christian  should  be  reminded  that,  whether  he 
will  or  not,  he  must  necessarily  and  constantly  either 


THE  WORLD’S  SPIRITUAL  CONQUEST.  *  93 

help  or  hinder  the  work.  For,  as  has  already  been 
shown,  every  professing  Christian  must  necessarily 
and  constantly  go  in  one  way  or  another,  either  right 
or  wrong,  either  in  the  service  of  Christ  or  in  the  serv¬ 
ice  of  Satan,  and  hence  must  necessarily  and  con- 
*  stantly  exert  either  a  good  or  an  evil  influence.  Now, 
if  the  influence  he  good,  it  tends  to  God’s  glory 
and  the  soul’s  salvation;  but  if  it  he  evil,  it  tends 
to  God’s  dishonor  and  the  soul’s  ruin.  And  one 
kind  of  influence  or  another  every  professing 
Christian  must  necessarily  and  constantly  exert,  and 
hence  must  necessarily  and  constantly  either  help 
or  hinder  the  evangelizing  work.  Now,  would  the 
Savior  have  any  of  his  professed  followers  a  hinder- 
ance  to  such  a  work?  If  not,  he  would  have 
them  all  a  help  to  it,  and  included  all  in  it  when  he 
said,  “  Go  ye,  therefore.” 

5.  This  is  further  evident  from  the  ivay  it  is  to  be 
done.  It  is  to  he  done  by  a  proper  use  or  diffusion  of 
the  gospel.  Now,  to  use  or  diffuse  the  gospel  properly 
is  to  preach  it  properly.  And  here  I  ask,  are  not  all 
Christians  included  in  the  work  of  preaching?  But, 
understand  me,  I  am  not'  here  using  the  term  preach 
in  its  special  sense — as  applied  to  the  work  of  the 
ministry — but  in  its  more  extensive  or  general  sense,, 
as  applied  in  Acts,  where,  in  speaking  of  primi¬ 
tive  Christians,  it  says  “they  went  everywhere  preach¬ 
ing  the  word.”  And  here  I  ask  whether  in  that 
sense  it  is  not  the  duty  of  all  Christians  to  preach  ?  I 
believe  some  suppose  not — from  a  very  wrong  idea  of 
the  work  of  preaching.  Some  seem  to  suppose  that 
preaching  consists  simply  in  standing  up  and  pro- 
claiming  the  gospel  publicly,  and  hence  that  no  one 
has  a  right  to  preach  except  ministers  or  public  speak- 


V4.  THE  WORLD’S  SPIRITUAL  CONQUEST. 

•  ers.  Such  a  supposition,  however,  is  very  erroneous, 
because  preaching  does  not  consist  simply  in  standing 
up  and  proclaiming  the  gospel  publicly,  hut  it  con¬ 
sists :  1.  In  imparting  gospel  instruction  publicly  or 
privately.  For  instance,  Peter,  on  the  day  of  Pente¬ 
cost,  preached  the  gospel  publicly — that  is,  he  ' 
imparted  gospel  instruction  publicly;  but  Philip, 
you  remember,  preached  to  the  eunuch  privately — 
that  is,  he  imparted  gospel  instruction  to  the  eunuch 
privately.  2.  This  is  done  by  presenting  and  confirm¬ 
ing  the  gospel,  and  persuading  the  sinner.  This  is 
what  Peter  did  on  the  day  of  Pentecost.  He  first  pre¬ 
sented  and  confirmed  the  gospel,  until  the  people 
were  pricked  to  the  heart  and  led  to  cry  out,  “Men 
and  brethren,  what  shall  we  do?”  then  he  persuaded 
them ;  he  said,  “  Kepent  and  be  baptized  every  one  of 
you,  and  ye  shall  receive  the  gift  of  the  Holy  Spirit.” 

3.  This  is  done  by  either  precept  or  example .  How,  to 
preach  by  precept  is  to  present  and  confirm  the  gospel, 
and  persuade  the  sinner  either  by  the  word  of  mouth 
or  by  the  pen.  Whenever  any  one  presents  and  con¬ 
firms  the  gospel  and  persuades  the  sinner  by  the  word 
of  mouth,  he  preaches  by  precept;  and  in  this  way 
very  much  preaching  is  done,  both  publicly  and  pri¬ 
vately.  Again,  whenever  any  one  presents  and  con¬ 
firms  the  gospel  and  persuades  the  sinner  by  the  pen, 
he  preaches  by  precept;  and  in  this  wsl y  very  much 
preaching  is  done  by  means  of  religious  literature 
such  as  books,  Bibles,  tracts,  papers,  etc.  Further,  to 
preach  by  example  is  to  live  out  the  gospel  in  the  daily 
conduct — a  very  powerful  way  of  preaching,  and 
frequently  done  by  persons  in  very  humble  circum¬ 
stances.  It  is  said  “actions  speak  louder  than 
words.”  This  is  especially  true  in  preaching  the  gos- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  95 

pel.  It  will  do  but  very  little,  if  any,  good  at  all  to 
preach  by  -precept  unless  one  practice  what  he 
preaches. 

Now,  such  being  the  general  sense  in  which 
preaching  is  to  be  done,  is  it  not  in  that  sense  the 
duty  of  all  Christians  to  preach  ?  Is  it  not  the  duty 
of  all  Christians,  both  male  and  female,  to  impart 
gospel  instruction  to  the  impenitent,  in  general  and 
in  special,  and  thus  try  to  lead  them  to  the  Savior  ? 
Is  it  not  the  duty  of  church-members,  both  male  and 
female,  to  engage  in  Sabbath-school  teaching,  and 
there  impart  gospel  instruction  to  youth  ?  Is  it  not 
the  duty  of  all  parents,  both  male  and  female,  both 
saint  and  sinner,  to  impart  gospel  instruction  to  their 
children,  and  thus  “  train  them  up  in  the  nurture  and 
admonition  of  the  Lord  ”  ?  If  so,  certainly  it  is  the 
duty  of  all  Christians  to  preach.  Primitive  Christians 
all  preached.  “  At  that  time  there  was  a  great  perse¬ 
cution  against  the  church  which  was  at  Jerusalem, 
and  they  were  all  scattered  abroad,  except  the  apostles. 
Therefore,  they  that  were  scattered  abroad  went 
everywhere  preaching  the  word.”  Who  “  went 
everywhere  preaching  the  word”  ?  Not  the  apostles, 
for  they  were  not  scattered  abroad;  but  the  members 
of  the  primitive  church,  both  male  and  female, 
“  went  everywhere  preaching  the  word.”  Then  the 
members  of  the  primitive  church  all  preached.  And 
this  is  what,  in  a  proper  or  improper  sense,  every 
professing  Christian  has  been  doing  from  that  time 
until  the  present ;  because  it  is  impossible  for  a  Chris¬ 
tian  to'  live  and  not  to  preach  in  one  way  or  another; 
because  his  every  act,  word,  or  deed  either  affirms  or 
denies  the  teachings  of  the  gospel.  Said  the  Holy 
Spirit,  through  the  anostle,  “  Ye  are  living  epistles, 


96  the  world’s  spiritual  conquest. 

known  and  read  of  all  men.”  From  this  it  seems  that 
Christian  character  and  conduct  are  living  monu¬ 
ments  of  either  the  truthfulness  or  falsity  of  the  gos¬ 
pel.  If  they  he  correct,  they  tend  to  confirm  the 
teachings  of  the  gospel;  hut  if  incorrect,  they  tend 
to  deny  those  teachings ;  and  one  or  the  other  they 
must  he,  necessarily  and  constantly;  and  hence 
every  professing  Christian  must  necessarily  and  con¬ 
stantly  preach  that  the  gospel  is  either  true  or  false. 
Consequently,  they  are  all  not  only  included  in  the 
work  of  preaching,  but  should  he  very  careful  what 
kind  of  doctrine  they  preach. 

6.  The  same  is  evident  from  what  is  to  be  preached. 
It  is  the  gospel ;  nothing  but  the  gospel,  there  being 
no  other  sword  of  the  Spirit  with  which  to  slay  the 
sinner.  Then,  we  are  not  to  preach  our  own  precon¬ 
ceived  notions — that  is,  notions  which  have  not 
been  revealed;  nor  are  we  to  u teach  for  doctrines 
the  commandments  of  men  ” — that  is,  doctrines  not 
contained  in  God’s  word ;  nor  are  we  to  preach  per¬ 
versions  of  the  gospel,  such,  for  example,  as  Anti- 
nomianism,  anniliilationism,  Unitarianism,  Univers- 
alism,  Jesuitism,  ritualism,  and  a  thousand  and  one 
other  isms  and  errors,  too  numerous  here  to  mention. 
Nor  are  we  to  preach  ourselves  in  any  way,  but 
Christ  and  him  crucified.  FTor  are  we  to  preach  his¬ 
tory,  science  or  philosophy,  except  the  history,  science, 
or  philosophy  as  contained  in  God’s  word.  There 
is  history  enough,  science  enough,  and  philosophy 
enough  for  any  one  to  preach.  It  is  the  gospel, 
nothing  but  the  gospel — the  first,  the  last,  the  begin¬ 
ning,  the  middle,  and  the  end;  nothing  but  the  gospel. 
Eiianggelion :  that  is  the  original  word  used  to  repre¬ 
sent  the  gospel.  It  is  composed  of  the  two  words 


THE  WORLD’S  SPIRITUAL  CONQUEST.  97 

'§ 

eu  and  anggellon.  The  term  eu  properly  signifies  well 
or  good ;  anggellon ,  message.  The  two  put  together 
properly  signify  good  message,  good  news,  glad 
tidings  of  great  joy.  Such  is  the  gospel.  Sometimes 
the  word  is  used  to  represent  the  history  and  teach¬ 
ings  of  Christ  as  contained  in  the  four  evangelists, 
Matthew,  Mark,  Luke,  and  John.  Then,  again,  it  is 
used  to  represent  the  history  and  teachings  of  Christ 
as  contained  in  the  whole  New  Testament.  And 
hence  what  is  to  be  preached,  whether  a  passage  be 
taken  from  the  Old  Testament  or  the  New,  is  the 
good  news,  or  the  history  and  teachings  of  Christ  as 
contained  in  the  New  Testament. 

Now,  it  has  been  shown  that  the  word  “go,”  as  it 
relates  to  the  Savior’s  last  command,  properly  signi¬ 
fies  to  do  all  within  one’s  power  to  accomplish  what 
is  required;  that  every  professing  Christian  is  to  do 
this ;  that  this  is  everywhere  to  be  done ;  that  what  is 
everywhere  to  be  done  is  to  do  all  that  can  be  done  to 
make  a  disciple  of  every  rational  creature  in  the  world; 
and  that  this  is  to  be  done  by  a  proper  use  or  diffusion 
of  the  gospel.  Need  anything  more  be  said  to  show 
that,  in  the  first  part  of  the  Savior’s  last  instructions, 
he  has  actually  made  it  the  duty  of  every  professing 
Christian  to  do  all  within  his  power  to  secure  the  con¬ 
version  of  every  sinner  in  the  world  by  a  proper  use 
or  diffusion  of  the  gospel  ?  If  not,  then  the  ultimatum 
of  every  Christian  desire,  interest,  and  effort  should  be 
this  world’s  spiritual  conquest,  or  conversion  to  Christ. 

2d.  No  valid  objection  can  he  urged  against  the 
work  on  the  ground  that  its  accomplishment  is  im¬ 
possible  ;  for,  as  has  already  been  shown,  if  the  accom¬ 
plishment  of  the  work  be  not  possible,  then  nothing 
is  possible. 


98 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


3d.  No  valid  objection  can  be  urged  against  the 
work  on  the  ground  of  its  lack  of  authority,  it  having 
come  from  the  highest  authority ;  it  having  come  from 
Jesus  Christ, the  incarnate  God;  it  having  come  from 
God  himself,  because  Christ  is  God.  44  But  no,”  says 
the  Arian  or  Unitarian, 44  the  work  has  not  come  froiri 
the  highest  authority,  for  Christ  is  not  God.”  I  say 
that  doctrine  is  a  vile  falsehood  and  from  the  bottom¬ 
less  pit.  A  worse  doctrine  can  not  be  preached  than 
to  deny  Christ’s  divinity ;  for :  1.  It  saps  the  very  foun¬ 
dation  of  the  Christian’s  hope.  Take  the  God  out  of 
Christ,  and  he  is  not  a  sufficient  Savior.  2.  It  is  an 
awful  impeachment  of  the  character  not  only  of  Christ, 
but  of  both  the  Father  and  the  Holy  Spirit,  because  it 
virtually  charges  all  of  them  with  the  grossest  false¬ 
hood,  thus  invalidating  not  only  Christ’s  authority, 
but  all  that  he  has  ever  done,  said,  or  suffered.  3.  It 
is  a  thrust  directly  at  Christ’s  authority  and  our  in¬ 
finite  obligation  to  obey  him,  for  if  Christ  be  not  God, 
he  had  no  right  to  issue  such  instructions  or  lay  such 
a  command  upon  his  followers ;  because  those  instruc¬ 
tions  and  that  command  include  the  whole  world  and 
every  creature  in  it.  And  had  the  Savior  no  such 
right,  of  course  there  is  no  obligation  whatever  to  obey 
him.  But  is  this  so  ?  Now,  what  I  am  about  to  say 
may  perhaps  appear  to  be  a  digression  from  the  point 
under  consideration.  In  some  respects  it  is,  in  other# 
it  is  not.  It  is  said  for  the  purpose  of  refutation,  in¬ 
struction,  and  illustration.  It  is  said  not  only  to  refute 
that  abominable  theory  which  denies  Christ’s  divinity, 
and  to  furnish  the  common  people  with  some  plain 
arguments  with  which  to  refute  the  same,  but  at  the 
same  time  to  illustrate  Christ’s  authority  and  our  in- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  93 

■finite  obligation  to  obey  him.  To  this  end,  therefore, 
let  us  now — 

1.  Take  a  general,  view  of  the  character  of  God. 
Let  us  view  him  as  he  existed  before  any  other  being 
was  created.  Let  our  minds,  in  our  thoughts,  go  back 
to  that  point  in  eternity  where  no  being  at  all  existed 
except  God  himself.  Now,  there  must  have  been  such 
a  point  in  eternity  because  all  beings,  except  God, 
must  have  been  created.  And  hence  there  must  have 
been  a  point  at  which  the  first  being  was  created;  and, 
back  of  that,  there  must  have  been  innumerable  ages 
in  which  no  being  at  all  existed,  except  God  himself. 
For  a  moment  reflect  upon  the  character  of  God  as  he 
then  existed.  There  he  was,  all  alone  in  the  midst  of 
his  infinite  fullness,  surrounded  with  light  unapproach¬ 
able.  Imagination-  may  take  wings  and  soar  to  its 
utmost  stretch,  and  then  it  can  hardly  approximate 
toward  the  slightest  conception  of  the  greatness  and 
glory  of  God  as  he  then  existed. 

FTow,  let  our  minds,  in  our  thoughts,  go  back  to 
that  point  in  eternity  where  God  first  came  into  ex¬ 
istence.  Can  we  conceive  of  any  such  thing?  Can 
we  conceive  of  a  sufficient  cause  to  produce  such  an 
effect  as  an  all-wise,  all-powerful,  infinite,  and  eternal 
God?  We  can  not.  But  letting  our  minds,  in  our 
thoughts,  go  back  down  through  the  numberless  ages 
of  eternity  to  that  point  where  eternity  never  began, 
then,  and  not  till  then,  may  we  catch  a  glimpse  of 
God’s  self-existence.  Self-existent,  of  a  spiritual  es¬ 
sence,  omnipresent,  omniscient,  omnipotent,  immuta¬ 
ble;  infinite  in  wisdom,  goodness,  holiness,  justice, 
and  mercy.  Such  God  has  revealed  himself  to  be  in 
both  his  works  and  his  word.  In  his  word,  especial¬ 
ly,  has  he  revealed  of  what  the  Godhead  is  composed. 


100  THE  world’s  SPIRITUAL  CONQUEST. 

JNot  of  gold,  or  silver,  or  precious  stones;  but  of  three 
persons — the  leather,  the  Word,  and  the  Holy  Spirit, 
How,  there  are  in  the  Scriptures  very  many  passages 
which  prove  conclusively  the  doctrine  of  the  trinity. 
Time  and  space,  however,  will  not  admit  of  mention¬ 
ing  but  one  or  two.  And  here,  aside  from  all  that 
is  said  about  interpolation,  take,  for  instance :  1.  The 

language  “  There  are  three  who  bear  record  in  heaven  ” 
■ — the  Father,  the  Word,  and  the  Holy  Spirit — and 
“  these  three  are  one.”  Three  what  bear  record  in 
heaven?  Three  names  bear  record?  Do  names  bear 
record?  Ho.  But  the  three  persons  designated  by  the 
three  names  “  bear  record.”  And  “  these  three  are  one.” 
Three  what  are  one  ?  Three  different  names  a  single 
name  ?  Impossible.  But  the  three  persons  represented 
by  the  three  names  aare  one.”  One  in  what  sense? 
And  here  those  who  deny  Christ’s  divinity  will 
sneeringly  inquire  :  “  Can  one  be  three  ?  Can  three  be 
one  ?  ”  Implying  by  such  questions  that  three  can  not 
be  one  in  any  sense,  and  hence  that  what  the  Holy 
Spirit  says  is  false;  for,  if  three  can  not  be  one  in  any 
sense,  what  the  Holy  Spirit  says  can  not  be  true,  be¬ 
cause  he  positively  declares  that  three  are  one.  Said 
he,  “ These  three  are  one”  But  three  can  be  one 
in  some  sense,  because  the  word  “  one”  is  used  in  differ¬ 
ent  senses.  And  here  allow  me  to  state  that  the 
whole  theory  of  those  who  deny  Christ’s  divinity 
rests  upon  an  ambiguity;  the  ambiguity  of  the  word 
“  one  ” — Father,  Begotten,  and  Son.  An  ambiguous 
word  is  one  used  in  different  senses.  Such  are  the 
words  just  mentioned.  For  instance,  when  the  terms 
Father,  Begotten,  and  Son  are  applied  to  the  God¬ 
head,  they  are  used  in  a  very  different  sense  than 
when  they  are  applied  to  natural  parents  and  children. 


i 


THE  WORLD’S  SPIRITUAL  CONQUEST.  101\ 

Again :  The  word  “  one  ”  is  used  in  two  different  senses 
— in  a  numerical  sense  and  a  relative  sense.  For  in¬ 
stance,  I  say  “  There  is  one  book.!’  In  that  case  I  use 
the  word  “one”  in  a  numerical  sense,  and  mean  but  a 
single  thing.  But  in  Romans  xv,  6,  we  read  :  “  That 
ye  may  with  one  mind  and  one  mouth  glorify  God.” 
What  is  meant?  That  their  different  minds  and 
mouths  should  be  numerically  one?  Ho.  But  that, 
as  their  different  minds  and  mouths  related  to  Chris- 
tianity,  they  should  all  agree  and  “speak  the  same 
thing.”  In  that  case  the  word  “one”  is  used  in  a  relative 
sense,  the  sense  in  which  it  is  always  used  when  ap¬ 
plied  to  the  Godhead,  And  “these  three  are  one”; 
that  is,  as  the  three  persons  in  the  Godhead  relate  to 
existence,  essence,  and  perfections,  they  are  one.  They 
are  all  one  in  existence.  They  are  all  self-existent/ 
They  are  all  one  in  essence.  They  are  all  of  a  spirit¬ 
ual  essence.  They  are  all  one  in  perfections.  They 
are  all  omnipresent,  omniscient,  omnipotent,  immuta¬ 
ble;  infinite  in  wisdom,  goodness,  holiness,  justice, 
and  mercy.  With  respect,  therefore  to  existence, 
essence,  and  perfections,  the  three  persons  in  the  God¬ 
head  are  one.  That  is,  they  are  equal ,  there  is  no 
difference  between  them.  2.  At  the  baptism  of  Christ 
we  have  a  positive  and  conclusive  evidence  of  three 
distinct  persons  in  the  Godhead.  It  amounted  to 
absolute  certainty;  for  one  was  heard  and  the  other 
two  were  seen  :  1.)  There  was  the  Father,  speaking 

from  heaven  and  saying  “Thou  art  my  well-beloved 
Son,  in  whom  I  am  well  pleased.'  2.)  There  was  the 
Holy  Spirit,  “in  a  bodily  shape  like  a  dove,”  descend¬ 
ing  and  resting  upon  Christ  3.)  There  stood  the 
Savior  before  them.  Could  there,  at  the  baptism  of 
Christ,  have  been  stronger  evidence  of  anything  than 


102  THE  WORLD* 8  SPIRITUAL  CONQUE8T. 

three  distinct  persons  in  the  Godhead?  Should  you: 
or  I  hear  one  person  talking  and  behold  two  others 
before  us,  could  we  possibly  doubt  the  existence  of 
three  distinct  persons?  We  could  not  any  more  than 
we  could  doubt  our  own  existence.  Such  at  the  bap¬ 
tism  of  Christ  was  the  positive  and  conclusive  evi¬ 
dence  of  three  distinct  persons  in  the  Godhead.  Yet 
some  dare  deny  it.  But,  believed  or  disbelieved,  God, 
at  different  times  and  in  various  ways,  has  clearly, 
distinctly,  and  positively  revealed  that  there  are  three- 
distinct  versons  in  the  Godhead,  and  that  Jesus 
Christ  is  one  of  those  persons. 

2.  Take  a  special  view  of  God’s  character  as  re¬ 
vealed  in  Christ. 

1.)  In  the  Scriptures  all  the  perfections  of  God  are 
attributed  to  Christ. 

(1.)  Perhaps,  however,  his  self-existence  is  rather 
more  inferential  than  positive.  That  is,  it  is  to  be 
inferred  more  from  indirect  than  from  direct  state¬ 
ments  ;  though  this  language  is  very  direct:  “  Jesus 
made  an  high-priest  after  the  order  Melchisedec, 
without  father,  without  mother,  without  descent ; 
having  neither  beginning  of  days  nor  end  of  life.”  If 
such  now  was  the  order  of  Jesus  Christ,  he  must 
have  been  self-existent. 

(2.)  His  pre-existent  state  is  evident  from  this  lan¬ 
guage  :  aAnd  now,  O  Father,  glorify  thou  me ,  with, 
thine  own  self,  with  the  glory  which  1  had  with  thee 
before  the  world  was.”  From  this  it  seems  not  only 
that  Christ  existed  before  the  world,  but  that  he  shared 
the  glory  of  the  Father  during  the  numberless  ages 
of  eternity  in  which  no  being  at  all  existed,  except 
God  himself. 

(3.)  That  Christ  is  omnipresent  is  evident  from  this 


THE  WORLD’S  SPIRITUAL  CONQUEST.  103 

language  :  “  For  where  two  or  three  are  gathered  to¬ 

gether  in  my  name,  there  am  I  in  the  midst  of  them.” 
Here  the  Savior  virtually  affirms  not  only  that  he  is 
omnipresent,  but  that  he  is  infinite  ;  for  his  language 
may  thus  be  interpreted.  “  For  where,”  or  wherever, 
or  anywhere  and  everywhere,  and  at  anytime,  “  two 
or  three  are  gathered  together  in  my  name,”  whether 
in  Europe  or  America,  Asia  or  Africa,  or  the  islands 
of  the  sea,  “  there  am  I  in  the  midst  of  them,”  and 
at  the  same  moment.  Now,  since  the  term  “  where  ” 
implies  every  place,  is  it  not  just  as  proper  to  say  any¬ 
where  and  everywhere  as  to  say  “  where  ”?  And  since 
every  place  includes  a  time,  is  it  not  just  as  proper  to 
say  at  any  time  as  anywhere  and  everywhere  ?  If  so, 
the  Savior’s  language  is  properly  interpreted  as  above. 
Now,  we  know  that  on  every  Sabbath-day  there  are  a 
vast  number  of  different  assemblies  gathered  together  • 
in  Christ’s  name.  Which,  now,  is  the  most  reasonable 
to  conclude,  that  he  is  in  only  one  of  these  assemblies 
and  none  of  the  rest,  or  that  he  passes  with  lightning 
speed  from  the  one  to  the  other,  staying  but  a  very 
short  time  in  either  ?  or  that  he  is  in  every  one  of 
these  different  assemblies  and  at  the  same  moment  ? 
Every  really  sensible,  and  especially  pious  person  will 
admit,  from  what  he  says,  that  Christ  is  always  and 
everywhere  in  the  midst  of  all  the  different  assemblies 
gathered  together  in  his  name.  But  a  finite  being 
can  not  be  in  two  different  places  at  the  same  time. 
From  Christ’s  language,  however,  it  seems  he  can  be 
in  any  number  of  different  places  at  the  same  moment. 
According,  therefore,  to  Christ’s  own  word,  he  is  not 
only  omnipresent  but  infinite. 

(4.)  That  Christ  is  omniscient  is  evident  from 
this  language  :  “  He  perceived  their  thoughts  ” ; 


104 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


“  lie  needed  not  that  any  should  teach  him,  for  he 
knew  what  was  in  man.”  None  hut  an  omniscient 
being  could  possess  such  knowledge.  Jesus  Christ 
possessed  it,  therefore  he  is  omnifieient. 

(5.)  That  Christ  is  self-existent ,  omnipotent ,  and  in¬ 
finite  in  wisdom  and  goodness  is  evident  from  this  lan¬ 
guage:  “All  things  by  him  were  created,  and  without 
him  was  not  anything  made  which  has  been  made.”  If, 
now,  Christ  is  the  creator  of  all  things,  he  was  not 
created,  unless  he  created  himself.  Further,  omnipo¬ 
tent  power,  infinite  wisdom  and  goodness  are  attri¬ 
butes  very  prominent  throughout  God’s  works.  Since, 
therefore,  Christ  is  the  creator  of  “  all  things,”  he 
must  possess  those  attributes,  and  hence  is  not  only 
self-existent  and  omnipotent,  but  infinite  in  wisdom 
and  goodness. 

(6.)  That  Christ  is  immutable  is  evident  from  his 
whole  life  upon  earth,  as  well  as  from  his  sufferings 
and  death.  No  other  being  was  ever  so  severely  tried 
as  was  Jesus  Christ ;  yet  his  conduct  was  miform. 
He  never  deviated  in  the  slightest  degree  from  the 
path  of  rectitude.  “  Tempted  in  all  points  like  as 
we  are,  yet  without  sin.*  Truly,  he  is  the  same 
“yesterday,  to-day,  and  forever.”  Indeed,  nothing 
can  be  more  evident  from  the  holy  Scriptures  than 
that  Christ  did  actually  possess  all  the  divine  attrib¬ 
utes  ;  and  hence  is  as  really  God  as  that  ther^  any 
God  in  the  universe. 

2 .)  He  is  frequently  called  God ;  he  is  called  “  the 
wonderful  Counselor,  the  mighty  God,  the  everlasting 
Father,  the  Prince  of  peace.”  “In  the  beginning 
was  the  Word,  and  the  Word  was  with  God, 
and  the  Word  was  God,  and  the  Word  was  made 
flesh  and  dwelt  among  men.”  “  Great  is  the  my*- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  105 

% 

tery  of  godliness,  God  manifest  in  the  flesh — seen 
of-  angels,  believed  on  the  world,  and  received  up 
into  glory.”  Yes,  to  the  Apostle  Paul  the  incarnate 
God  was  a  great  mystery,  notwithstanding  his  inspi¬ 
ration.  He  did  not  pretend  to  comprehend,  much 
less  to  explain  his  whole  character.  Hot  so,  however, 
those  who  deny  his  divinity.  They  know,  they  know, 
they  say,  that  he  was  not  God.  Some  say  that  he  was 
a  superangelic  being;  others  that  he  was  a  mere 
man,  but  a  very  good  man.  Yes,  they  pretend  to 
know  it  all,  and  a  little  more  ;  very  much  more  than 
the  apostle,  though  he  was  inspired  of  God. 

But  let  no  one  be  duped  and  led  astray  by  such 
arrogant  pretensions  and  plain  contradictions,  for, 
notwithstanding  the  slanderous  and  abominable  mis¬ 
representations  of  Christ’s  defamers,  in  the  Scriptures 
God  the  Father,  God  the  Son,  and  God  the  Holy  Spirit, 
all  represent  Jesus  Christ  as  God. 

3.)  And  finally,  the  miracles  of  Christ  are  a  positive 
and  conclusive  evidence  of  his  divinity.  He  turned 
water  into  wine  ;  lie  restored  sight  to  thy  blind ;  he 
healed  the  sick;  he  cleansed  lepers;  he  pardoned  sin. 
By  the  power  of  his  word  he  calmed  the  raging  sea ;  he 
said,  “  ‘  Peace,  be  still,’  and  there  was  a  great  calm.” 
By  the  power  of  his  word  he  raised  the  dead  ;  lie  said, 
“  Lazarus,  come  forth,”  and  the  dead  arose.  By  the 
power  of  his  word  he  created  this  vast  and  incompre¬ 
hensible  universe  :  “  He  spake,  and  it  was  done.  He 

commanded,  and  it  stood  fast.”  Thus,  by  the  almighty 
power  of  his  word,  did  Christ  Jesus  create  these  heav¬ 
ens  and  earth  and  all  things  therein.  “  He  spake  as 
never  man  spake.”  “  He  spake,  and  light  shone  round 
his  head.”  “  He  spake  as  one  having  authority,  and 
not  as  the  scribes.”  Ills  words  were  words  of  al- 


106  the  world’s  spiritual  conquest. 

mighty  power,  infinite  wisdom,  goodness,  holiness,, 
justice,  and  mercy.  Said  he,  “Go  ye,  therefore,  into 
all  the  world  and  teach”  (or  disciple)  “all  nations,  and 
preach  the  gospel  to  every  creature.”  low,  should 
not  his  authority  be  respected  much  more  than  that  of 
any  other  ?  For  instance,  when  the  military  chieftain 
commands,  is  not  his  authority  respected?  Is  there 
apt  to  he  any  hesitancy  in  going  where  he  sends,  and 
doing  what  he  bids,  though  it  be  before  the  cannon’s 
mouth  and  to  the  grave  ?  How  much  more  should  the 
army  of  the  living  God,  the  followers  of  the  Lamb, 
listen  when  he  speaks,  and  go  where  he  sends,  and  do 
what  he  bids,  though  it  be  “  through  floods  and  flames,” 
and  to  the  uttermost  parts  of  the  earth,  and  to  the 
stake  and  a  martyr’s  grave.  “  Go  ye,  therefore.” 

4th.  Ho  valid  objection  can  be  urged  against  the 
evangelizing  work  on  the  ground  of  any  defect  in  the 
motive  which  prompted  it,  for  there  was  none  of  the 
despot  about  Christ.  His  instructions  and  commands, 
were  not  at  all  prompted  by  a  selfish,  cruel,  or  relent¬ 
less  disposition.  His  nature  is  love,  and  all  his  motives 
and  requirements  correspond  with  the  same. 

5th.  Much  less  can  any  valid  objection  be  urged 
against  the  nature  of  the  work  itself,  for  it  is  love,  like 
its  author  ;  its  essence  the  purest;  its  object  love.  The 
object  of  the  evangelizing  work  is  the  same  as  that  of 
Christ  in  coming  into  the  world,  which,  he  said,  was 
“  not  to  destroy  life,  but  to  save  it.”  He  does  not  say 
to  his  followers,  “go”  take  the  cannon  and  the  sword 
and  shoot  and  behead  all  in  rebellion  against  me.  But 
rather,  “  Go  ye,  therefore,  and  preach  ”  the  good  news, 
or  “  the  gospel,  to  every  creature.”  In  short,  the  Sav¬ 
ior’s  last  command  is  another  embodiment  of  this  law: 
“  All  things  whatsoever  ye  would  that  others  should. 


THE  WORLD’S  SPIRITUAL  CONQUEST.  107 

do  to  you,  do  ye  even  so  to  them.”  Now,  what  would 
professing  Christians  naturally  have  done  to  them? 
Would  they  not  naturally  have  all  done  that  can  be 
done  to  promote  their  present  and  eternal  good  ?  If 
so,  what  is  their  duty  to  others  ?  Is  it  not  to  do  all 
within  their  power  to  secure  their  present  and  eternal 
good  ? 

Second.  The  obligation  arises  from  the  Christian’S' 
relationships. 

1st.  His  relationship  to  Christ.  The  Christian  is- 
so  related  to  Christ  as  to  be  dependent  upon  him  for 
everything — for  life,  both  natural  and  spiritual,  and 
all  the  comforts  and  blessings  of  life.  And  hence  the 
infinite  obligation  to  obey  him,  not  only  in  all  things,, 
but  especially  in  regard  to  seeking  the  temporal  and 
eternal  welfare  of  others. 

2d.  His  relationship  to  the  world.  The  Christian^ 
is  so  related  to  the  world  that  his  every  act,  right  or 
wrong,  like  the  pebble  dropped  into  the  ocean,  will 
start  an  influence  for  good  or  for  harm  that  shall  roll 
on  not  only  through  time,  but  until  it  strikes  the- 
nether  shores  of  a  boundless  eternity.  Since,  there¬ 
fore,  no  one  can  live  to  himself  nor  die  to  himself,  the 
obligation  upon  the  Christian  is  infinite,  not  only  to* 
abstain  from  everything  injurious  to  others,  but  to  do- 
all  within  his  power  to  promote  their  present  and 
eternal  good. 

Third.  And  finally,  the  obligation  arises  from  the 
duty  to  imitate  Christ’s  example.  The  Savior  is  our 
great  exemplar.  He  not  only  established  the  law,  but- 
he  fulfilled  it  to  the  very  letter.!  Not  only  does  he  say 
to  his  followers,  “  Go,  and  do  all  within  your  power  to- 
promote  the  present  and  eternal  good  of  others,”  but 


108  THE  world’s  SPIRITUAL  CONQUEST. 

lie  has  done  and  is  still  doing  the  very  same  thing. 
As  Dr.  Watts  expresses  it — 

“  My  dear  Redeemer  and  my  Lord, 

I  read  my  duty  in  thy  word ; 

But  in  thy  life  the  law  appears, 

Drawn  out  in  living  characters.” 

And  here  I  ask,  what  more  could  the  Savior  do 
than  he  has  already  done  for  a  lost  and  perishing 
world.  Laying  aside  the  robes  of  his  glory,  he  vacated 
the  central  seat  upon  the  great  white  throne.  Stoop¬ 
ing  from  heaven  to  earth,  he  took  upon  himself  not 
the  form  of  holy  angels,  hut  the  form  of  sinful  flesh, 
“  and  being  found  in  fashion  as  a  man,  he  humbled 
himself  unto  death,”  even  the  ignominious  death  of  the 
cross.  Though  he  was  rich,  possessing  the  cattle  upon 
a  thousand  hills,  and  all  the  gold  and  silver,  and, 
finally,  all  things  both  in  heaven  and  in  earth,  yet  he 
became  so  poor  as  not  to  claim  a  spot, of  earth  large 
enough  on  which  to  lay  his  aching  head,  that  we 
through  his  extreme  poverty  might  become  rich ! 
While  on  earth  he  denied  himself  of  ease,  “  going 
about  everywhere  doing  good.” 

“  Cold  mountains  and  the  midnight  air 
Witnessed  the  fervor  of  his  prayer; 

The  desert  his  temptation  knew, 

His  conflict,  and  his  victory,  too.” 

We  all  remember  his  agony  in  the  garden,  where 
“  his  sweat  was,  as  it  were,  great  drops  of  blood  falling 
down  to  the  ground”  ;  and  how  he  was  betrayed  into 
the  hands  of  sinners ;  and  how,  exercising  upon  his 
almighty  power  a  counter-omnipotence,  “  as  a  lamb 
led  to  the  slaughter,”  he  suffered  himself  to  be 


THE  WORLD'S  SPIRITUAL  CONQUEST.  109* 

dragged  into  that  mock  tribunal,  there  to  listen  to  the 
awfully  false  and  insulting  accusations  heaped  upon 
him,  and  “  as  a  sheep  dumb  before  his  shearers”  “  he 
opened  not  his  mouth  ”  ;  aud  how  he  submitted  to  the 
unjust  condemnation,  and  was  derided,  and  blindfolded,, 
and  buffeted,  and  spit  upon,  and  crushed  beneath  the 
heavy  cross  upon  his  shoulder,  and,  finally,  dragged 
to  Calvary  and  stretched  upon  the  rugged  wood,  and 
his  tender  hands  and  feet  pierced,,  mangled,  and  torn 
by  rough  spikes,  and  his  side  by  the  spear ;  and,  sus¬ 
pended  between  the  heavens  and  the  earth,  in  great 
agony,  not  only  asking  for  water  to  cool  his  parched 
lips  and  slake  his  burning  thirst,  and,  instead,  receiv¬ 
ing  vinegar  mingled  with  gall,  but  crying  out,  “Eloi,, 
Eloi,  lama  sabachthani  ?  ”• — My  God,  my  God,  why  hast 
thou  forsaken  me  ?  And  gave  up  the  ghost.  Such, 
dear  friends,  was  the  infinite  condescension,  the  humil¬ 
iation,  the  poverty,  the  toils,  the  sufferings,  and  the 
death  of  Jesus  Christ  for  a  lost  and  perishing  world. 
What  more  could  infinite  wisdom  and  goodness  devise,, 
or  omnipotent  power  execute,  to  rescue  and  save  every 
perishing  soul  ?  “  Go  thou,  and  do  likewise.”  “  He 

that  saith  he  abideth  in  him  ought  himself  also  so  to 
walk,  even  as  he  walked.”  And  may  the  time  not  be 
distant  when  such  shall  actually  be  the  fact  on  the  part 
of  every  one  of  Christ’s  professed  followers,  and  thus, 
very  soon,  the  Savior,  through  them  as  an  instrument 
in  his  hands,  be  the  conqueror  of  the  world. 


110 


THE  WORLD'S  SPIRITUAL  CONQUEST. 


CHAPTER  II. 

vUHRISTIAN  OBLIGATION  CONTINUED. — ITS  NATURE  ANE 

FULFILLMENT. 

Having  now,  upon  the  world’s  conversion  to  Christ, 
established  its  possibility  and  the  infinite  obligation 
to  undertake  the  work  as  a  whole,  and  to  do  all  within 
the  power  to  accomplish  it,  I  again  propose,  by  the 
aid  of  the  Holy  Spirit,  to  continue  this  part  of  the 
-subject,  discoursing  more  particularly  upon  the  nature 
of  the  obligation  as  to  its  contents ,  and  what  is  con¬ 
sistent  and  inconsistent  with  it.  In  special,  what  it  ex¬ 
cludes. 

1st.  Christian  obligation  admits  of  no  narrow¬ 
ness.  The  Savior  would  not  have  his  children  spiritual 
dwarfs;  that  is,  narrow,  contracted,  selfish,  and  par¬ 
tial  in  their  attempts  to  save  souls.  In  their  every 
effort  to  please  and  glorify  God  and  save  the  perish¬ 
ing,  he  would  have  them  entirely  unselfish,  impartial, 
and  thorough.  He  would  have  their  spiritual  vision, 
hearts,  and  labors  so  enlarged  as  to  embrace  the  whole 
human  family,  and  their  every  act,  word,  or  deed  con¬ 
template  the  final  and  complete  triumphs  of  his  king¬ 
dom  throughout  the  world.  If  ever  the  Savior  looks 
down  with  pity  upon  and  is  disgusted  with  and 
ashamed  of  his  children,  it  is,  doubtless,  whenever 
and  so  far  as  they  allow  their  desires,  aims,  and 
efforts  to  save  souls  to  be  influenced  and  biased  by 
selfishness,  caste,  and  clannishness. 

2d.  Certainly,  Christian  obligation  admits  of  no 
unholy  selfishness.  For  unholy  selfishness  is  the  quin- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  Ill 

tessenee  of  sinfulness.  And  hence,  whenever  and  so 
far  as  a  professing  Christian  indulges  in  unholy  self¬ 
ishness,  thus  far  he  is  more  like  a  sinner  than  a 
Christian.  Besides,  self  is  not  another.  But  the  gos¬ 
pel  is  to  be  preached  to  others.  The  light  is  to  so  shine 
that  others  may  see ;  and  hence,  so  far  as  a  professing 
Christian,  in  seeking  the  good  of  others,  indulges  in 
unholy  selfishness,  thus  far  he  is  acting  in  direct  vio¬ 
lation  of  gospel  law  and  in  opposition  to  God’s  will. 
The  most  effectual  way,  therefore,  to  be  blessed  is  to 
do  all  that  can  he  done,  not  simply  to  benefit  one’s 
iself,  hut  to  bless  others. 

3d.  Much  less  does  Christian  obligation  admit  of 
caste  and  clannishness.  Caste  and  clannishness  are  relics 
of  barbarism.  And  hence,  whenever  and  so  far  as  a 
professing  Christian  indulges  in.  either,  thus  far  he  is 
more  like  a  barbarian  than  a  Christian.  Caste  and 
clannishness  consist  in  respecting  men’s  persons  on  ac¬ 
count  of  the  accidents  of  life ;  such,  for  example,  as 
those  of  birth,  color,  education,  and  position  in  so¬ 
ciety.  For  instance,  preferring  to  others  those  of  our 
own  nation,  our  own  color,  our  own  education,  our 
own  wealth,  our  own  position,  etc.;  having  respect 
to  relationships,  to  the  color  of  the  skin,  to  a 
“gold  ring,”  to  a  pretty  face,  to  a  fine  dress,  to  a  full 
purse,  to  a  cultivated  mind,  and  to  what  is  considered 
and  represented  as  a  high  position  in  society.  Doubt¬ 
less  all  will  admit  that  in  Christian  efforts  to  save 
souls  there  is  apt  to  be  far  too  much  of  the  scribe  and 
Pharisee,  and  very  much  too  little  of  the  good 
Samaritan.  Yet,  at  the  same  time,  it  must  be  admit¬ 
ted  that  human  nature  is  such  it  is  very  difficult  in¬ 
deed  to  divest  the  mind  of  all  prejudice,  and  entirely 
keep  out  of  the  mind  and  heart  such  unhallowed  #le- 


112  THE  WORLD’S  SPIRITUAL  CONQUEST. 

merits,  and  thus  wholly  prevent  the  desires,  aims,  and 
efforts  in  saving  souls  from  being  influenced  and 
biased  by  such  selfish,  sinful,  and  barbarous  prin¬ 
ciples.  The  reason  of  this  is  because  unholy  selfish¬ 
ness,  caste,  and  clannishness  are  about  as  natural  to 
sinful  beings  as  their  own  existence.  It  is  about  as 
natural  for  a  sinner  to  prefer  some  to  others  as  it  is 
to  breathe ;  but  spiritually  that  is  not  right.  For  we 
do  not  read  :  “  Go  ye,  therefore,  into  this  or  that  part 
of  the  world,  preach  simply  to  this  or  that  tribe,  clan, 
or  nation ;  to  this  or  that  color,  to  this  or  that  indi¬ 
vidual,  to  man  in  this  or  that  condition  or  position.” 
But  what  saith  it:  “  Go  ye,  therefore,  into  all  the 
world  and  teach  ”  (or  disciple)  “  all  nations,  and  preach 
the  gospel  to  every  creature.”  And  hence  all  caste 
and  clannishness,  as  well  as  unholy  selfishness,  are 
diametrically  opposed  to  the  spirit  and  teachings  of 
Christianity,  and  in  violation  of  gospel  law,  and  dis¬ 
pleasing  to  Jesus  Christ.  Consequently,  every  such 
thing  can  not  be  too  carefully  avoided  in  undertaking 
this  world’s  conversion  to  Christ. 

4th.  Christian  obligation  admits  of  no  spiritual 
indifference  or  inactivity.  Spiritual  indifference  consists 
in  a  want  of  spiritual  interest.  A  want  of  spiritual 
interest  is  exemplified  by  spiritual  stupidity,  inat¬ 
tention,  and  a  want  of  spiritual  sympathy.  And 
hence,  whenever  and  so  far  as  a  professing  Christian 
indulges  in  spiritual  indifference,  he  cares  nothing 
for  the  interests  of  Zion,  God’s  glory,  nor  the  salva¬ 
tion  of  souls.  To  him  it  makes  no  difference  whether 
the  cause  of  Christ  is  upheld  or  overthrown,  whether 
God  is  honored  or  dishonored,  whether  the  soul  is 
lost  or  saved.  An  awful  indifference !  And  from 
what  the  Savior  said  to  the  Laodicean  church,  it 


/ 


THE  WORLD’S  SPIRITUAL  CONQUEST.  1  IB 

seems  that  spiritual  indifference  is  one  of  the  very 
worst  diseases  with  which  a  church  or  a  professing 
Christian  can  he  infected;  for,  said  he,  “I  would  that 
ye  were  either  cold  or  hot,  but  because  ye  are  luke¬ 
warm,  and  neither  cold  nor  hot,  I  will  spew  thee  out 
of  my  mouth.5’  If,  therefore,  either  a  church  or  a 
professing  Christian  wishes  to  nauseate  -Christ’s  in¬ 
finite  soul  and  become  a  stench  in  his  nostrils,  and 
finally  be  vomited  forth  as  a  loathsome  and  disgusting 
object,  let  him  indulge* in  lukewarmness  or  spiritual 
indifference.  Indeed,  preferable  to  Christ  is  a  state  of 
open  rebellion,  to  a  -stupid,  listless,  and  hypocritical 
indifference.  Spiritual  inaction  consists  in  unchris¬ 
tian  neglect  and  sinful  activity.  One  can  not  pos¬ 
sibly  refuse  or  neglect  to  obey  Christ  and  not  at  the 
same  time  submit  to  and  obey  Satan,  his  worst  ene¬ 
my  ;  for,  as  has  already  been  shown,  nothing  can  be  more 
evident  than  that  inaction  in  the  service  of  the  one  is 
action  in  the  service  of  the  other.  Now,  what  can  be 
more  displeasing  to  the  Savior  than  for  one  pretend¬ 
ing  to  be  a  friend  and  follower  of  his  and  yet  at  the  same 
time  submit  to  and  serve  his  worst  enemy  ?  Such,  how¬ 
ever,  is  the  unavoidable  result  of  spiritual  indiffer¬ 
ence  and  inactivity ;  and  hence  both  can  not  be  too 
carefully  avoided. C  Besides,  spiritual  indifference  and 
inaction  are  directly  opposed  to  spiritual  life  and  activ¬ 
ity.,  But  Christ’s  command  implies  the  highest  and 
most  glowing  spiritual  life,  and  includes  the  most  ener¬ 
getic  and  persevering  activity ;  and  hence  all  spiritual 
indifference  and  inaction  are  not  only  in  Violation  of 
gospel  law,  hut  displeasing  to  Jesus  Christ.  And 
hence,  too,  whenever  and  so  far  as  a  professing  Chris¬ 
tian  possesses  and  manifests  more  interest  in  temporal 

than  spiritual  things,  he  is  indulging  in  spiritual  indif- 
8- 


114  THE  WORLD’S  SPIRITUAL  CONQUEST. 

ference  and  inactivity  and  living  in  violation  of  gospel 
law.  And  hence,  too,  whenever  and  so  far  as  a  pro¬ 
fessing  Christian  refuses  or  neglects  to  discharge  both 
public  and  private  spiritual  duties,  forsaking  the  closet, 
neglecting  the  family,  and  refusing  to  attend  and  take 
part  in  religious  meetings,  and  “  to  give  of  his  sub¬ 
stance  as  the  Lord  has  prospered  him” — and  thus  to 
expend  a  portion  of  his  time,  strength,  and  property 
in  Christ’s  service — thus  far  he  is  indulging  in  spiritual 
indifference  and  inactivity  and  living  in  opposition  to 
God’s  will.  And  here  it  must  be  admitted  that  at  the 
present  time  especially  there  seems  to  be  in  the  world 
very  much  more  theoretical  than  practical  Christian¬ 
ity.  If,  however,  in  this  community,  or  in  any  other, 
there  are  any  professing  Christians  of  the  selfish  caste, 
and  clannish  stamp,  possessing  and  manifesting  more 
interest  in  temporal  than  spiritual  things,  and  thus  in- 
dulgingin  spiritual  indifference  and  inactivity,  may  the 
time  not  be  distant  when  here  and  everywhere  else 
every  such  clog  to  Zion’s  wheels  shall  be  removed,  and 
“  the  word  have  free  course,  run  and  be  glorified,”  the 
evangelizing  work  unimpeded,  and  the  vast  multi¬ 
tudes  now  spiritually  dead,  imperiled,  and  perishing 
rescued  as  brands  from  eternal  burnings.  Thus  much 
as  to  what  Christian  obligation  excludes. 

We  will  now  attend  to  what  it  includes,  and  what 
is  consistent  and  inconsistent  with  it.  And  here  we 
Will  state  that  in  order  to  the  fulfillment  of  Christian 
Obligation  in  general,  it  includes  a  proper  realization 
of  the  importance  of  a  correct  understanding  not  only 
of  what  duty  is,  but  that  it  has  been  discharged.  In 
special — 

’  1st.  It  is  very  important  that  every  Christian 
understand  ivhat  there  is  for  him  to  do  toward  the 


THE  WORLD’S  SPIRITUAL  CONQUEST.  115 

evangelizing  work,  for  without  this  knowledge  it  is 
impossible  for  him  to  know  that  he  has  done  all 
within  his  power;  because  to  know  that  one  has  done 
all  within  his  power  before  knowing  what  there  is  for 
him  to  do  would  be  knowing  what  is  not  known, 
which,  you  perceive,  would  be  a  contradiction. 

2d.  It  is  equally  important  that  every  Christian 
understand  that  he  has  actually  done  all  icithin  his  power 
towards  the  work;  for  without  this  knowledge  it  is 
impossible  to  know  that,  in  this  respect,  he  has  obeyed 
Christ.  Obedience  to  Christ  consists  in  doing  what 
he  requires.  Since,  therefore,  as  has  already  been 
shown,  he  actually  commands  his  professed  followers 
to  do  all  within  their  power  to  conquer  this  world 
spiritually,  no  one  can  know  that,  in  this  respect,  he 
has  obeyed  Christ  until  he  knows  that  he  has  actually 
done  all  he  can  possibly  do  towards  the  evangelizing 
work. 

3d.  It  is  equally  important  that  every  Christian 
understand  that,  in  this  respect,  as  well  as  in  every 
other,  he  has  actually  obeyed  Christ;  for  without  that 
knowledge  it  is  impossible  to  know  whether  he  is  in 
a  position  for  good  or  harm,  and  to  be  blessed  or 
punished.  How,  the  position  for  blessing  or  punish¬ 
ment  arises  from  the  position  for  either  good  or  harm. 
The  Savior  can  not  consistently  bless  one  in  a  posi¬ 
tion  for  harm ;  and  hence  a  position  for  harm  is  a 
position  for  punishment  instead  of  blessing.  Again, 
the  position  for  good  or  harm  arises  from  obedience 
or  disobedience  to  Christ.  Since,  now,  the  Savior 
requires  nothing  only  what  is  for  the  best,  and  will 
bless  those  who  obey  him  and  will  punish  those  who 
do  not,  it  follows  that  whenever  and  so  far  as  a  pro¬ 
fessing  Christian  obeys  Christ,  he  is  doing  what  is  for 


116  THE  WORLD’S  SPIRITUAL  CONQUEST. 

the  best  and  is  in  a  position  for  good,  and  to  be 
blessed;  but  whenever  and  so  far  as  he  fails  to  do  so, 
he  is  in  a  position  for  harm,  and  to  be  punished.  An 
awful  position!  A  worse  position  can  not  possibly 
be  occupied  than  that  of  disobedience  to  Christ. 
For —  - 

1.  It  is  God-dishonoring.  Every  professing  Chris¬ 
tian  pretends,  at  least,  to  be  a  true  representative  of 
God’s  will  to  man.  Since,  now,  God  is  a  benevolent 
being,  and  prefers  the  best  good  of  his  creatures,  noth¬ 
ing  properly  represents  his  loving  and  holy  will  except 
what  tends  to  the  greatest  good  to  the  largest  num¬ 
ber.  And  hence,  -  since  the  evangelizing  work  has 
that  tendency  in  the  highest  degree,  so  far  as  profess¬ 
ing  Christians  engage  in  that  work,  thus  far  and'no 
farther  do  they  properly  represent  God’s  will  to  man. 
And  hence,  whenever  and  so  far  as  they  fail  to  do  so,, 
they  are  not  only  doing  what  is  for  the  worst  and  an 
injury  to  all,  but  their  conduct  implies  that  God  is  a 
malevolent  being,  and  prefers  the  injury  of  his  creat¬ 
ures  to  their  good.  This,  now,  is  terribly  God¬ 
dishonoring,  since  it  is  an  awful  calumny  upon  his 
character  and  misrepresentation  of  his  loving  and 
holy  will. 

2.  This,  again,  is  very  Christian-afflictive.  For 
the  Savior  will  not  very  long  suffer,  without  severe 
punishment,  one  of  his  children  thus  to  malign,  mis¬ 
represent,  and  dishonor  God  among  men.  Sooner  or 
later  the  severe  rod  of  affliction  will  rest  upon  all 
such ;  for,  said  he,  “  That  servant  which  knew  his 
Lord’s  will,  and  prepared  not  himself,  neither  did  ac¬ 
cording  to  his  will,  shall  be  beaten  with  many  stripes.. 
But  he  who  knew  not,  and  did  commit  things  worthy 
of  stripes,  shall  be  beaten  with  few  stripes.”  From, 


THE  WORLD’S  SPIRITUAL  CONQUEST.  117 

this  it  seems  that  whether  a  Christian  understand  or 
misunderstand  what  is  duty,  so  far  as  he  disobeys 
Christ  he  must  be  punished.  And  we  all  know  that 
when  the  Savior  strikes  it  is  not  in  vain,  but  that  his 
every  blow  is  apt  to  be  terribly  severe.  Probably 
nothing  is  more  true  and  evident  than  the  scripture 
where  it  says,  “Many  are  the  afflictions  of  the  right¬ 
eous.”  But  if  it  be  equally  true,  which  it  is,  that 
“when  a  man’s  ways  please  the  Lord,  he  will  cause 
■even  his  enemies  to  be  at  peace  with  him,”  it  follows 
that  when  the  righteous  are  afflicted,  it  must  be  be¬ 
cause  of  disobedience,  or  because  their  ways  do  not 
-entirely  please  the  Lord.  Doubtless  to  the  single 
cause  of  disobedience  may  be  referred  all  the  afflic¬ 
tions  of  the  righteous  from  the  first  conversion  until 
the  present  time,  not  even  excepting  the  persecutions 
of  the  Middle  Ages.  Then,  to  disobey  Christ  and  thus 
to  occupy  a  position  for  harm,  instead  of  good,  is  not 
only  terribly  God-dishonoring,  but  awfully  Christian- 
afflictive. 

3.  And  the  worst  of  all,  it  is  soul-ruining.  Yot  to 
do  all  within  one’s  power  to  save  souls,  and  thus  con¬ 
quer  this  world  spiritually,  is  to  act  in  opposition  to 
both,  standing  in  one’s  own  light  and  the  light  of  oth¬ 
ers,  and,  instead  of  enlightening  the  world  and  saving 
the  perishing,  intensifying  the  spiritual  darkness  and 
gloom  in  which  man  is  naturally  enshrouded.  Said 
the  Savior,  “  Ye  are  the  light  of  the  world.  If,  there¬ 
fore,  the  light  that  is  in  thee  be  darkness,  how  great  is 
that  darkness.”  And  again  :  “  Ye  are  the  salt  of  the 
earth.  But  if  the  salt  have  lost  its  savor,  wherewith 
shall  it  be  salted  ?  It  is  thenceforth  good  for  nothing 
but  to  be  cast  out  and  trodden  underfoot  of  men.” 
That  is,  worse  than  useless.  Every  professing  Chris- 


118 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


tian  out  of  the  path  of  duty  is  like  a  voluntary  floating' 
light-house  out  of  the  proper  channel,  which,  instead 
of  guiding  aright  the  storm-hound  and  danger-envi¬ 
roned  mariner,  leading  him  to  certain  destruction  by 
deceiving  and  drawing  him  on  to  the  very  shoals  or 
reefs  it  was  designed  to  point  out  and  enable  him  to 
avoid.  If  the  impenitent  would  neither  look  up  to  nor 
follow  a  professing  Christian  only  so  far  as  he  is  right, 
the  case  would  be  very  different.  But  such  is  not  the 
fact;  for,  from  the  vast  multitudes  of  idolaters  and  the 
very  many  droves  which  frequently  herd  after  error- 
ists,  it  seems  that  the  impenitent  are  more  apt  to  look 
up  to  and  to  follow  a  professing  Christian  when  he  is 
wrong  than  when  he  is  right. 

Indeed,  nothing  is  probably  more  true  and  evi¬ 
dent  than  that  man  is  naturally  a  religious  being, 
and  more  apt  to  take  up  with  a  false  religion 
than  a  true  one.  And-  hence,  whenever  and  so  far 
as  a  professing  Christian  happens  to  get  wrong, 
it  seems  that  then  his  influence  is  much  more  potent 
for  harm  than  it  is  for  good  when  he  is  right.  If  any 
doubt  this,  let  them  not  only  read  and  reflect  upon  the 
history  of  paganism,  but  carefully  note  and  consider 
the  influence  and  results  of  Roman  Catholicism,  one  of 
the  most  false,  arrogant,  deceptive,  corrupt,  and  ruin¬ 
ous  spiritual  delusions  that  ever  blighted  and  cursed  a 
fallen  world,  sin  itself  not  excepted.  Doubtless  vast 
numbers,  if  not  a  large  proportion  of  the  human  fam¬ 
ily,  have  been  led  astray  and  eternally  ruined  by  means 
of  individuals  assuming  the  Christian  name,  and  then, 
instead  of  living  consistent  with  their  profession,  have 
stepped  aside  into  a  forbidden  path,  and  thus  occupied 
a  position  for  harm  instead  of  good,  and  to  be  punished 
instead  of  blessed.  Such  a  position,  therefore,  is  one  of 


THE  WORLD’S  SPIRITUAL  CONQUEST.  1 1 9r 

the  very  worst  that  can  possibly  be  occupied  in  this 
world.  And  hence  the  infinite  obligation  as  well  as  ther 
infinite  importance  not  only  that  we  thoroughly  un¬ 
derstand  the  position  we  do  really  occupy  as  professing 
Christians,  but  that  we  do  all  within  our  power  to  save 
souls,  and  thus  carefully  avoid  such  a  God-dishonoring, 
Christian-afflictive,  and  soul-ruining  position  as  that 
for  harm.  For,  again,  nothing  can  be  more  evident 
than  that  by  so  doing  is  the  only  possible  way  to  avoid 
such  an  awful  position,  because  so  far  as  one  fails  to 
do  so  he  disobeys  Christ,  and  so  far  as  he  thus  dis¬ 
obeys  such  is  his  actual  position ;  besides,  a  position 
for  harm  instead  of  good  not  only  deprives  one’s  self 
as  well  as  others  of  vast  and  invaluable  blessings,  but 
it  tends  to  defeat  the  very  object  of  the  atonement, 
and  thus  to  render  worse  than  useless  all  that  Christ 
has  ever  done,  said,  or  suffered  for  a  lost  world.  FTow, 
this  thought  and  fact  of  themselves  should  be  suffi¬ 
cient  to  make  every  Christian  very  anxious  not  only 
to  understand  what  there  is  for  him  to  do  towards  the 
evangelizing  work,  but  very  earnest  and  active  in  try¬ 
ing  to  find  out  what  is  duty  and  to  discharge  the  same. 

But  to  understand  anything,  of  course  requires  more 
or  less  attention  and  investigation.  And  hence,  if 
there  be  a  realization  that  even  proper  attention  has 
not  been  given  to  the  subject,  much  less  is  there  a  con¬ 
sciousness  that  it  has  been  properly  investigated ;  much 
less  that  what  is  duty  is  properly  understood  ;  much 
less  that  it  has  been  discharged  ;  much  less  that  Christ 
has  been  obeyed  ;  much  less  whether  one  is  in  a  posi¬ 
tion  for  either  good  or  harm,  and  to  be  blessed  or 
punished.  What  an  awful  doubt !  Can  there  pos¬ 
sibly  be  a  worse  doubt  than  to  doubt  that  one  prop¬ 
erly  understands  what  is  for  the  best  in  relation  to 


120 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


God’s  glory,  an  immortal  soul,  and  especially  an  end¬ 
less  state  of  existence  ?  Doubtless  the  response  of 
every  really  sensible  person  is,  a  worse  doubt  there  can 
not  possibly  be.  And  yet  is  not  such  the  doubt  of 
every  professing  Christian  so  far  as  he  is  conscious 
that  he  has  not  properly  inquired,  much  less  under¬ 
stood,  what  there  is  for  him  to  do  towards  this  world’s 
conversion  to  Christ? 

low,  who  and  how  many  professing  Christians  do 
you  think.have  given  proper  attention  to  this  subject? 
and  do  actually  understand  what  there  is  for  them  to 
do  towards  the  work?  and  especially  that  they  have 
done  all  within  their  power  to  accomplish  it  ?  And 
thus  in  the  past  have  obeyed  and  are  now  obeying 
Christ;  and  have  thus  occupied  and  are  now  occupy¬ 
ing  a  position  for  good  instead  of  harm,  and  to  be 
blessed  instead  of  punished?  Says  one,  “Such  is  not 
my  consciousness”  ;  says  another,  “  Such  is  not  mine.” 
And  if  a  response  could  be  obtained  from  all  professing 
Christians,  would  each  and  every  one  exclaim,  “Such 
is  not  my  consciousness  ”  !  That  is,  every  professing 
Christian  conscious  that  he  has  not  given  proper  at¬ 
tention  to  one  of  the  most  important  or  momentous 
questions  that  could  possibly  occupy  the  human  mind, 
and  consequently  more  liable  to  misunderstand  than 
to  have  a  proper  knowledge  of  it,  and  to  have  dis¬ 
obeyed  Christthan to havedone ashe requires;  andthus 
in  the  past  have  occupied,  and  now  occupying,  a  posi¬ 
tion  for  harm  instead  of  good;  impeding  the  evan¬ 
gelizing  work,  dishonoring  God,  and  ruining  souls, 
rather  than  doing  what  can  be  done  to  overcome  the 
powers  of  darkness,  and  thus  save  a  perishing  world. 
What  an  awful  consciousness!  And  perhaps,  to  a 
greater  or  less  extent,  such  may  be  the  consciousness 


THE  WORLD’S  SPIRITUAL  CONQUEST.  121 

of  every  professing  Christian.  Now,  whether  this  be 
so  or  not  is  known  only  to  God  and  to  those  who  best 
understand  the  throbbings  of  their  own  spiritual  pul¬ 
sations.  But  a  consciousness  that  one  has  very  much 
desired  to  know,  and  tried  to  find  out,  what  is  duty 
and  discharge  the  same,  is  a  very  different  realization 
than  that,  perhaps,  after  all,  duty  may  neither  be  fully 
understood  nor  discharged,  for  such  may  be  the  trying 
apprehension  of  the  very  best  Christian.  Those  who 
have  desired  the  most  to  know  and  tried  the  hardest 
to  find  out  what  is  duty,  and  to  discharge  the  same, 
may  have  failed  to  a  certain  extent,  and  be  more  or 
less  conscious  of  their  failure.  But  those  who  are 
thus  anxious,  active,  and  apprehensive,  you  will  find, 
will  always  be  very  much  pained  with  any  realization 
of  spiritual  ignorance  and  short-comings,  and  con¬ 
stantly  redoubling  their  diligence  in  seeking  spiritual 
lifrht  and  life,  and  to  become  more  active  and  efficient 
in  Christ’s  service. 

What,  however,  should  be  thought  of  the  man  or 
woman  who,  professing  to  be  Christians  and  more  or 
less  conscious  of  spiritual  ignorance  and  short-com¬ 
ings,  yet  at  the  same  time  can  hear,  read,  and  reflect 
upon  this  subject  with  perfect  indifference  ?  Is  such 
spiritual  apathy  at  all  possible  on  the  part  of  one  in 
whose  heart  there  is  the  slightest  spark  of  piety  ?  I, 
for  one,  think  not.  And  hence,  show  me  a  person  thus 
spiritually  indifferent,  and  I  believe  that  I  can  show 
you  a  Simon  Magus,  or  one  who  has  never  had  any 
experimental  knowledge  of  Christianity.  Every  truly 
converted  person  considers  everything  in  relation  to 
God’s  glory  and  the  salvation  of  souls  of  infinite 
importance,  and  is  naturally  very  anxious  about  what 
he  ought  to  be  and  to  do  in  Christ’s  service  ;  and  very 


122  the  world’s  spiritual  conquest. 

earnest  and  active  in  trying  to  find  out  what  is  dutyy 
and  to  discharge  the  same.  And  hence,  if  any  one  is 

not  thus  solicitous,  interested,  earnest,  and  active, 

•% 

there  is  no  evidence  at  all  that  he  is  a  Christian.  For 
said  the  Savior,  “  Ye  are  my  friends,  if  ye  do  whatso¬ 
ever  I  have  commanded  you.”  Since,  now,  the  Savior 
requires  every  professing  Christian  to  do  all  within 
his  power  to  subdue  this  world  spiritually,  so  far  as 
he  fails  to  do  so,  thus  far  he  disobeys  Christ,  and 
shows  that  he  is  no  friend  of  his.  And,  of  course,  if 
not  a  friend  of  Christ,  not  a  Christian  at  all.  Again 
said  he — and  his  language  is  very  radical  and  severe — 
“  He  that  saith  I  know  him,  and  keepeth  not  his  com¬ 
mandments,  is  a  liar,  and  the  truth  is  not  in  him.” 
So  far,  therefore,  as  one  fails  to  do  all  within  his  power 
to  conquer  this  world  spiritually,  and  thus  disobeys 
Christ,  it  is  more  evident  that  he  is  a  liar  and  that  the 
truth  is  not  in  him  than  that  he  is  a  truthful  person 
and  a  Christian.  If  any,  therefore,  are  not  very  solicit¬ 
ous,  interested,  earnest,  and  active  about  this  world’s 
conversion  to  Christ,  they  should  not  deceive  them¬ 
selves  with  the  thought  that  they  are  Christians  at 
all;  for  nothing  can  be  more  evident  from  the  Sav¬ 
ior’s  language  than  that  every  truly  converted  per¬ 
son  will  thus  live  in  perfect  harmony  with  his  com¬ 
mands  and  the  welfare  of  souls.  And  here,  with  the; 
poet,  every  one  should  inquire  : 

“  Am  I  a  soldier  of  the  Cross, 

A  follower  of  the  Lamb  ? 

And  shall  I  fear  to  own  his  cause, 

Or  blush  to  speak  his  name  ? 

‘  Must  I  be  carried  to  the  skies 
On  flowery  beds  of  ease  ; 

While  others  fought  to  win  the  prize, 

And  sailed  through  bloody  seas? 


THE  WORLD’S  SPIRITUAL  CONQUEST.  12& 

0 

“  Are  there  no  foes  for  me  to  face — 

Must  I  not  stem  the  flood? 

Is  this  vile  world  a  friend  to  grace — 

To  help  me  on  to  God  ? 

“  Sure,  I  must  fight  if  I  would  reign.” 

Yes,  all  must  fight  if  they  would  reign.  And  here 
we  may  exclaim,  away  with  the  “flowery  beds  of* 
ease”  and  give  us  the  “  bloody  seas”  Christians  ;  for 
no  others  possess  the  spirit  of  Christ,  nor  are  any 
others  of  any  account  in  this  or  in  any  other  com¬ 
munity;  nor  will  any  except  such  ever  succeed  in 
subduing  this  world  to  the  Savior. 

“  All  very  well,”  says  one,  “but  it  is  much  more 
easy  to  preach  than  to  practice.”  Very  true.  And 
yet,  suppose  the  Savior  had  thus  argued  and  re¬ 
mained  in  the  heavens  what  would  have  become  of 
a  lost  and  perishing  world  ?  Had  Christ  felt,  argued, 
and  acted  like  many  professing  Christians  with 
respect  to  the  evangelizing  work,  every  soul  would 
have  perished  eternally.  Plain  talk,  but  true.  And 
here  I  ask,  how  many  professing  Christians  of  the 
present  time  have  any  proper  idea  of  the  real  bone 
and  sinew  of  spiritual  life  ?  The  prevailing  notion 
now  entertained  seems  to  be  simply  to  get  religion 
and  get  to  heaven.  The  ideal  of  the  interval  between 
conversion  and  death  seems  at  present  to  be  made  up 
mostly,  if  not  entirely,  of  “  flowery  beds  of  ease,” 
cushioned  pews,  or  sliding-downhill  up  to  heaven. 
The  object  for  which  Christ  came,  was  crucified,  es¬ 
tablished  the  Church,  and  left  his  children  in  the 
world,  seems  to  be  almost  wholly  out  of  sight.  Chris¬ 
tian  obligation,  duty,  and  labor,  and  the  necessity  and 
utility  of  Christian  work,  seem  to  be  but  little  under- 


124  the  world’s  spiritual  conquest. 

i 

stood  and  less  realized.  The  solicitude  and  efforts  of 
many  professing  Christians  seem  to  be  simply  for 
ease,  the  adornment  of  the  body,  and  to  make  a  show 
in  the  world.  And  now  what  I  am  about  to  say  I 
will  admit  is  quite  close  and  cutting,  and  perhaps  by 
some  may  be  considered  rather  too  severe ;  but  let  no 
one  suppose  that  I  have  become  his  enemy  because  I 
tell  him  the  truth. 

4th.  Having  noticed  the  source  and  some  of  the 
reasons  for  Christian  obligation,  we  will  still  continue 
the  consideration  of  its  nature,  and  again  inquire 
what  is  necessary  to  its  fulfillment  ?  Condescension, 
humiliation,  self-denial,  poverty,  toils,  persecution, 
ignominy,  suffering,  and  perhaps  death  itself,  may  be 
necessary.  “  If  so,”  says  one,  “  I  pray  thee,  have  me 
excused.”  Yes,  doubtless,  many  can  say  that.  But 
at  the  same  time  they  do  not  wish  to  be  excused  from 
conversion,  church  membership,  cushioned  pews, 
“flowery  beds  of  ease,”  religious  finery,  frivolity,  and 
glorification  j  much  less  from  heaven  at  last.  And 
here  I  ask,  how  any  one  can  expect  to  die  the  death  of 
the  righteous  unless  he  lives  his  life?  “  What,”  says 
another,  “you  do  not  now  propose  to  throw  profess¬ 
ing  Christians  into  the  gospel  scales  and  wTeigh  them 
by  the  side  of  Christ,  that  infinite  and  holy  one?” 
Nothing  less,  dear  friend;  for,  at  last,  wThen  weighed 
before  God’s  flaming  bar  for  the  deeds  done  in  the 
body,  nothing  less  than  Christ  will  be  in  the  opposite 
scale ;  nor  will  any  one  be  accepted  only  so  far  as  his 
character  and  conduct  correspond  with  those  of  the 
Savior.  “  Well,”  says  another.  “  say  nothing  about — 

1.  Christian  condescension ,  especially  .the  conde¬ 
scension  mentioned  in  the  Scriptures,  for  it  reads, 
4  Condescend  to  men  of  low  estate/”  How,  if  it  had 


THE  WORLD’S  SPIRITUAL  CONQUEST.  125 

read  differently,  if  it  had  read  “  Condescend  to  men  of 
high  estate,”  doubtless  it  would  have  been  much  more 
agreeable  to  very  many  even  pretending  to  be  Chris¬ 
tians.  But  agreeable  or  disagreeable,  it  reads  as  it 
reads;  and  such,  too,  is  alone  the  condescension  all 
must  submit  to  to  imitate  Christ’s  example  and  ful¬ 
fill  Christian  obligation.  Now,  if  I  mistake  not,  there 
is  in  the  Christian  community  a  class  who  not  only 
consider  themselves,  but  are  considered  by  others,  of 
high  estate.  Such,  however,  generally  think  and  talk 
very  much  about  the  high-minded,  the  upper  circles, 
\he  first,  second,  and  third  families  ;  and  are  very  care¬ 
ful  to  observe  not  only  the  customs,  but  especially  the 
style  of  said  families,  and  to  see  to  it  that  all  who 
flock  together  are  of  the  same  feather ;  and  are  fre¬ 
quently  heard  to  say,  “We  do  not  associate  with  such 
or  such  a  family  or  individual,  because  they  lack  style, 
or  wealth,  or  education,”  or  something  else  of  that 
kind.  Now,  it  is  to  be  deeply  regretted  that  there 
are  any  of  that  character  and  conduct  among  pro¬ 
fessing  Christians,  but  it  is  too  true  to  be  denied.  And 
even  those  considered  and  represented  as  the  second 
or  middle  class,  like  the  middle  of  the  loaf,  seem  to- 
be  constantly  aspiring  to  those  considered  and  repre¬ 
sented  as  the  upper-crust — though  sometimes  badly 
scorched.  A  loaf  of  bread  quickly  baked,  the  upper 
and  under  crust  badly  scorched  and  the  middle  thor¬ 
oughly  done,  is  doubtless  one  of  the  best  illustrations 
of  the  different  classes  of  society.  Now  take  it  either 
way,  as  it  relates  even  to  professing  Christians,  and 
you  will  find  that  those  denominated  the  upper-crust 
are  generally,  if  not  always,  badly  scorched ;  at  least, 
they  generally  appear  very  crusty,  brittle,  and  bitter 
whenever  desired  to  condescend  to  any  in  their  owa 


126 


THE  WORLD'S  SPIRITUAL  CONQUEST. 


estimation  lower  than  themselves.  And  even  those 
called  the  middle  class,  though 'the  better  of  the  two, 
are  yet  not  always  what  they  should  be ;  for  a  part  of 
them  seem  to  be  unwilling  to  condescend  to  any  of 
either  state,  high  or  low,  while  the  rest,  for  the  most 
part,  are  willing  to  and  do  generally  condescend  to 
men  of  high  estate,  but  seldom,  if  ever,  to  men  of  low 
estate;  and  thus,  too,  oil  the  part  of  about  every  pro¬ 
fessing  Christian,  whether  of  the  one  class  or  of  the 
other.  “  Wnat,”  says  another,  shocked  by  such 
statements,  “does  the  preacher  mean  that  I  am  to 
make  a  companion  of  and  associate  with  those  poor, 
penniless,  old-fashioned,  ignorant,  awkward,  and  per¬ 
haps  dissolute  creatures  everywhere  to  be  found  ?” 
Now,  let  no  one  be  too  hasty  in  his  conclusions,  for 
doubtless  in  even  caskets  of  corruption  are  to  be  found 
jewels  of  unlimited  value.  Suppose,  for  instance,  that 
a  professing  Christian  of  any  class,  high  or  low,  should 
happen  to  know  that  in  a  mass  of  awful  corruption 
there  was  an  invaluable  jewel,  which,  if  obtained, 
would  make  him  a  millionaire,  and  which,  too,  could 
alone  be  obtained  by  his  own  personal  efforts,  do  you 
think  there  would  be  any  hesitancy  in  doing  all  within 
his  power  to  secure  such  a  prize,  though  in  doing  so 
every  stroke  of  the  pick  or  spade  should  start  a  stench 
almost  intolerable?  Doubtless,  to  obtain  a  large 
amount  of  this  world’s  goods  such  would  be  the  inter¬ 
est  felt  and  course  pursued  by  nearly,  or  quite,  every 
professing  Christian,  young  or  old,  male  or  female; 
but  when  it  comes  to  the  precious  immortal  and  inval¬ 
uable  soul — hands  off*!  Though  it  be  in  the  midst  of 
thieves,  “  all  covered  o’er  with  sinful  gore,”  wallowing 
in  its  blood  and  corruption,  and  constantly  exposed 
to  endless  death,  yet  it  is  either  too  mean  or  too  poor, 


THE  WORLD’S  SPIRITUAL  CONQUEST.  127 

or  both,  to  be  noticed  by  the  unchristian  priests  and 
Levites  passing  on  either  side.  For  shame  on  such 
hard-heartedness,  haughtiness,  and  folly !  Dear 
friends,  where  can  we  now  find  the  good  Samaritans, 
always  ready  and  willing  to  “condescend  to  men  of 
low  estate,”  and  thus  do  what  they  can  to  raise  from 
the  sinful  gutter  the  dissolute,  the  licentious,  the  in¬ 
temperate — and  even,  too,  the  poor,  though  in  other 
respects  respectable?  Right  or  wrong,  in  my  judg¬ 
ment  they  are  few  and  scattering.  And  here  let  the 
heady,  high-minded  inquire :  “  What  great  difference, 
after  all,  between  men  with  respect  to  purity  and  sig¬ 
nificance', ?  Is  not  every  one,  in  a  state  of  nature, 
about  the  same  ?  Is  not  every  man  naturally  fallen 
and  totally  depraved?  And  the  heart  of  everyone, 
without  a  radical  change  ‘  deceitful  above  all  things 
and  desperately  wicked  ?  ’”  True,  the  corruption  in 
one  may  come  out  rather  more  than  it  does  in  another, 
but  yet  is  it  not  naturally  in  the  heart?  If  so,  why 
should  one  feel  himself  so  much  above  and  superior 
to  another  ?  Was  it  any  superiority  or  purity  in  man 
that  drew  the  Savior  from  skies  ?  Rather,  was  it  not 
the  reverse  of  this?  Was  it  not  man’s  lowness,  cor¬ 
ruption,  and  awful  exposure  that  caused  him  to  de¬ 
scend  to  earth?  Yes  Jesus  Christ,  the  infiuite  and 
eternal  one,  could  lay  aside  the  robes  of  his  glory  and 
“condescend  to  men  of  low  estate,”  stooping  from 
heaven  to  earth  to  pick  up  from  the  sinful  gutter 
such  unworthy,  corrupt,  degraded,  and  insignificant 
or  miserable  creatures  as  sinful  men.  Yet  some  of 
his  professed  followers  can  not  so  much  as  soil  their 
kid  gloves,  much  less  silk  dresses,  especially  fine 
broadcloth ;  much  less  deny  themselves  of  any  case, 
wealth,  finery,  frivolity,  or  grandeur  to  save  a  lost  and 


128  the  world’s  spiritual  conquest. 

perishing  soul.  No,  they  lack  wealth,  or  education, 
or  especially  style,  or  are  somewhat  too  dissolute  to 
be  noticed  by  such  line,  fashionable,  well-educated, 
wealthy,  rich-dressed,  and  especially  stylish  profess¬ 
ing  Christians.  No,  they  would  not  be  seen  to  look 
at,  much  less  to  bow  to,  much  less  to  shake  hands 
and  associate  with,  such  low,  miserable  creatures  ;  no, 
not  even  sufficiently  to  talk  to  and  pray  with  them. 
No,  no;  they  are  altogether  too  exalted,  too  superior, 
too  knowing,  and  especially  too  line  and  stylish  to 
have  anything  to  do  with  beings  no  lower,  nor  per¬ 
haps  as  low  as  themselves,  before  their  professed  con¬ 
version.  Not  so,  however,  the  Savior,  the  all-wise, 
the  all-powerful,  and  the  infinite  King  of  the  universe; 
he  could  stoop,  he  could  condescend  to  men  of  very 
low  estate  to  save  and  give  to  them  an  immortal 
crown.  For  shame  on  any  of  his  professed  friends 
who  to  the  utmost  of  their  ability  are  not  willing 
thus  to  condescend.  But  in  condescending  to  men  of 
low  estate,  it  is  not  meant  that  one  is  to  so  conde¬ 
scend  as  to  adopt  their  bad  habits  and  imitate  their 
sinful  practices,  but  to  possess  and  manifest  such  a 
deep  interest  in  their  eternal  welfare  as  to  show  to 
them  that  he  greatly  longs  for  their  salvation.  And 
this,  too,  can  be  done  without  either  injuring  or  low¬ 
ering  one’s  self  in  the  estimation  of  either  God  or 
man. 

Indeed,  much  of  what  has  now  been  said  is  very 
plain  and  quite  severe,  but  I  think  all  will  admit  that 
at  the  present  time  especially  there  is  great  occasion 
for  just  such  statements.  And  in  accord  with  the 
same  is  the  following  extract  from  a  discourse  of 
Robert  Hall.  In  speaking  of  martyrs,  he  said :  “  The 
example  of  these  holy  persons  should  be  a  reproof  to 


THE  WORLD’S  SPIRITUAL  CONQUEST.  129 

the  lukewarmness  of  many  professing  Christians. 
Can  we  suppose  that  Christianity  was  in  primitive 
times  at  the  same  low  state  as  at  present?  Were 
these  martyrs  to  return  again  and  see  the  general- 
state  of  religion,  and  the  practice  of  some  ”  (and  very 
many  now,  we  can  add)  44  in  attending  the  theater, 
where  the  name  of  God  and  the  sanctity  of  religion 
are  sported  with  ;  were  they  to  see  the  rapacity  of  the 
rich,  or  the  venom  of  party  spirit  which  prevails, 
they  would  inquire  :  4  Where  are  the  traces  of  martyr¬ 
dom?  Are  these  the  successors  of  those  who  believe 

> 

the  world  must  be  renounced,  and  that  the  kingdom 
of  heaven  must  be  taken  with  violence  ?  ’  You 
reason  upon  the  lawfulness  of  amusements  until 
you  retain  all  but  your  religion.  They  astonished 
the  world  by  their  sufferings;  you  by  the  portentous 
magnitude  of  your  vices.  They  sought  the  favor  of 
divine  Providence,  and  took  nothing  by  violence  but 
the  kingdom  of  God ;  you  let  go  immortality  to  se¬ 
cure  wealth,  and  leave  large  legacies  to  your  children 
or  friends,  at  the  expense  of  lifting  up  your  eyes  in 
torment  in  a  future  world.  Would  not  these  be  the 
sentiments  of  primitive  Christians  ?  What  remains, 
then,  but  that  we  examine  our  steps  ?  Though  we  do 
not  now  4  reach  so  high  as  they  did,’  yet 4  we  may  reach 
even  higher.’  Martyrdom  may  be  considered  as  the 
expression  of  those  principles  which  are,  in  their 
spirit,  obligatory  and  common  to  all  Christians.  If 
we  are  under  the  influence  of  the  world,  that  spirit 
will  lead  us  to  renounce  Christianity,  if  it  he  not 
done  already  ;  and  if  we  have  not  renounced  the  love 
of  the  world,  it  is  evident  that  our  feet  will  never 
stand  in  that  blessed  place  where  they  sing  the  song 
of  Moses  and  the  Lamb.  Let  us  not  be  slothful,  but 

9- 


130  the  world’s  spiritual  conquest. 

followers  of  them  who,  through  faith  and  patience, 
are  now  inheriting  the  promises.  Let  us  kindle  our 
dying  lamps  at  their  heavenly  fires.  Jesus  Christ,  the 
great  protomartyr,  says,  ‘  If  one  will  be  my  disciple, 
let  him  come  after  me.’  As  we  expect  eternal  hap¬ 
piness,  let  us  seek  it  in  this  way,  for  he  has  led  the 
path.”  Oh,  for  the  time  to  come  when  such  shall  be 
the  fact,  and  when,  in  imitating  Christ,  not  only  with 
respect  to  condescension,  but  in  other  respects,  there 
shall  he  a  mighty  reformation  throughout  the  world; 
and  when  the  impenitent  will  be  constrained  to  say  : 
“  See  not  only  how  those  brethren  agree,  love,  and 
harmonize,  but  how  they  sympathize  and  work  to¬ 
gether;  and  especially  how  they  long  and  work  for 
the  conversion  and  salvation  of  every  sinner — high  or 
low,  rich  or  poor,  bond  or  free,  learned  or  ignorant.” 
For  when  that  time  shall  have  arrived,  the  victory 
will  soon  be  ours,  and  Jesus  Christ  be  the  conqueror 
of  the  world. 


CHAPTER  III. 

CHRISTIAN  OBLIGATION  CONTINUED. - WHAT  IS  NECESSARY, 

AND  OBSTACLES  TO  ITS  FULFILLMENT. 

Having  now,  upon  Christian  obligation,  noticed 
partially  its  contents  and  what  is  necessary  to  its  ful¬ 
fillment,  I  again  propose,  by  the  aid  of  the  Holy 
Spirit,  to  continue  this  part  of  the  subject,  dwelling 
more  particularly  upon  what  is  necessary,  and  obstacles 
to  its  fulfillment. 

2.  Another  thing  necessary  to  the  fulfillment  of 
Christian  obligation  is  self-denial ;  denying  one’s  self 


THE  WORLD’S  SPIRITUAL  CONQUEST.  131 

not  only  of  wealth  and  becoming  poor,  but  of  ease , 
going  about  everywhere  doing  good.” 

1.)  “  Indeed,”  says  one,  “  say  nothing  about  deny¬ 

ing  one’s  self  of  ivealth  and  becoming  poor,  for  that 
matter  is  more  easily  thought  and  talked  about  than 
practiced,  and  hence  the  less  is  said  about  it  the  better.” 
True,  such  may  be  the  sentiments  of  many,  but,  at 
the  same  time,  is  it  wise  thus  to  treat  a  subject?  Why 
be  mealy-mouthed  about  a  matter?  Why  not  look 
facts  square  in  the  face,  and  think,  talk,  and  act  about 
them  just  as  they  really  are  ?  Some,  from  their  con¬ 
duct,  seem  to  suppose  that  Christ’s  instructions  and 
commands  are  meaningless,  and  all  that  is  necessary 
is  simply  to  think  and  talk  a  little  about  them,  and, 
at  the  same  time,  think  and  talk  of  just  about  nothing. 
That  is,  for  instance,  when  the  Savior  says,  “He  that 
saith  he  abideth  in  him  ought  himself  also  so  to  walk, 
oven  as  he  walked,”  he  does  not  mean  it  all,  especially 
with  respect  to  giving  up  all  of  one’s  wealth.  Is  this 
■so  ?  When  the  Savior  says  to  his  professed  followers 
that  they  “  ought  to  walk  even  as  he  walked,”  does  he 
not  mean  that  they  should  do  so  with  respect  to  giving 
up  wealth,  as  well  as  in  every  other  respect,  so  far  as 
possible?  Doubtless  he  does;  and  believed  or  dis¬ 
believed,  done  or  not  done,  when  summoned  into  his 
presence  to  give  an  account  for  the  deeds  done  in  the 
body,  and  to  be  judged  according  to  those  deeds,  every 
one  wTill  find  that  such  is  verily  the  fact.  “  Weighed 
.again,”  says  another,  “  and  found  wanting,”  for  but 
very  few,  if  any,  have  condescended  as  did  Christ, 
much  less  given  up  all  their  wealth,  as  he  did,  and 
become  poor  that  others  through  their  poverty  might 
become  rich.  Yes,  the  dear  Savior  could  give  up  all 


132 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


of  his  almost  infinite  amount  of  wealth  that  others 
through  his  extreme  poverty  might  become  rich,  while 
many  of  his  professed  followers  can  make  others  very 
poor  to  become  rich  themselves,  and  also  make  their 
unconverted  children  or  relatives  wealthy ;  and  still 
others  can  scarcely  give  up  even  a  tithe,  or  tenth,  of 
their  wealth,  as  small  as  it  is,  that  others  through  even 
that  slight  self-denial  might  become  rich.  What  a 
terrible  contrast !  But  so  it  is.  Perhaps,  now,  some 
may  think  that  the  present  course  of  reasoning  is  upon 
an  improper  extreme,  and  object  to  such  infinite  con¬ 
trasts;  but,  at  the  same  time,  they  must  admit  that  it 
is  not  beyond  what  Christ  actually  did,  and  requires 
his  children  to  do,  and  that  no  other  comparisons  better 
represent  the  infinite  difference  between  him  and  those 
who  fail  to  imitate  his  example.  And  here  it  may  be 
noted  that  there  are  two  different  ways  in  giving  up 
all  of  one’s  wealth.  One  is  to  entirely  put  it  out  of 
one’s  own  hands  into  the  hands  of  another.  Another 
is  to  give  it  all  to  Christ  in  such  a  way  as  to  realize 
that  nothing  belongs  to  us,  and  then  hold  property 
simply  as  a  steward.  Like,  for  instance,  two  pious  and 
wealthy  brothers:  Once,  when  called  upon  for  a  con¬ 
tribution  to  a  meeting-house,  they  quietly  remarked 
to  each  other:  “True,  we  have  some  of  the  Lord’s 
money,  and  it  is  not  a  question  at  all  as  to  the  duty  of 
giving,  but  where  shall  we  give  it?”  Then  they  said 
to  the  one  who  had  called  upon  them,  “  State  your 
case.”  He  did  so;  after  which  they  said,  firmly  but 
kindly,  “We  have  more  urgent  calls.”  And,  of  course,, 
the  one  who  had  called  upon  them  could  not  reason¬ 
ably  urge  his  plea  any  further,  because  it  was  evident 
that  those  brothers  were  not  only  holding  their  prop- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  133 

♦ 

erty  as  stewards  for  God,  but  had  determined  to  so 
dispose  of  it  as  to  secure  to  others  the  largest  amount 
of  riches.  That  was  perfectly  right. 

Now,  it  would  not  be  proper,  nor  a  zeal  according 
to  knowledge,  for  one  engaged  in  secular  business  to 
give  up  all  his  property  and  entirely  put  it  oat  of  his 
possession,  because  a  portion,  at  least,  of  this  world’s 
goods  is  needed  by  such  as  a  means  of  usefulness. 
The  farmer,  for  instance,  could  do  nothing  without  his 
farm  and  utensils  ;  nor  the  merchant  without  his  store 
and  merchandise;  nor  the  manufacturer  without  his 
factory  and  material;  nor  the  mechanic  without  his 
shop  and  tools;  and  so  on  of  what  is  needed  in  con¬ 
nection  with  the  other  kinds  of  secular  employment. 
But  though  farms,  stores,  merchandise,  factories, 
material,  shops,  tools,  and  other  things  needed  in 
lawful  secular  business  should  be  retained  by  those  thus 
employed,  yet  they  should  be  held,  considered,  and 
used  simply  as  the  Lord’s  property;  and  every  penny 
arising  from  their  use,  except  what  is  needed  to  sus¬ 
tain  those  thus  engaged,  should  be  expended  in  Christ’s 
service  and  in  behalf  of  souls.  Now,  how  many  pro¬ 
fessing  Christians  do  you  think  have  thus  held  and 
used  and  are  now  holding  and  using  all  their  prop¬ 
erty?  In  my  judgment,  if  there  are  any  at  all,  they 
are  very  few  and  scattering.  Perhaps,  however, 
many  may  say  that  they  have  never  had  riches  like 
Christ  to  give  up  and  become  poor  as  he  did.  This 
may  be  true.  But  who  and  how  many  can  say  that 
they  have  actually  remained  poor  that  others  through 
their  poverty  might  become  rich  ?  Doubtless,  if  no 
one  else,  every  true  minister  of  the  gospel  can  say  that. 
And  here  let  us  now  try  Christians  by  the  least  possi¬ 
ble  weight  upon  this  point,  and  see  how  many  can  be 


134  the  world’s  spiritual  conquest. 

¥ 

weighed  and  not  found  wanting  in  giving  up  even  & 
tithe,  or  tenth,  of  their  riches,  that  others  through 
even  such  slight  self-denial  might  be  blessed  and 
saved.  Are  there  many  of  even  that  class  ?  Not 
many.  How  very  singular  that  in  this  respect  there 
should  be  such  a  great  disparity  between  Christ  and 
his  professed  followers.  But  so  it  is. 

2.)  Another  thing  indispensable  to  the  fulfillment 
of  Christian  obligation  is  denying  one’s  self  of  ease , 
and  going  “  about  everywhere  doing  good  ”  ;  and,  if 
need  be,  submit  to  persecution  or  opposition  and  abuse,, 
and,  perhaps,  death  itself  in  his  “  labors  of  love.”  Now,, 
professing  Christians,  as  well  as  others,  are  much  ad¬ 
dicted  to  going  “  about.”  As  we  pass  around  we  fre¬ 
quently  meet  with  them,  going  from  place  to  placey 
from  house  to  house.  But  the  all-important  question 
is,  what  are  they  doing  as  they  go  ?  Not  always  what 
is  good.  Observe  their  appearance  and  listen  to  their 
conversation.  Frequently  nothing  can  be  seen  but 
haughtiness,  fashion,  and  show ;  nor  anything  heard  ex¬ 
cept  about  money-making,  the  fashions,  politics,  gos¬ 
siping,  evil  speaking,  frivolity,  and  nonsense.  “Ah,” 
says  one,  “  such  persons,  in  the  Scriptures,  are  repre¬ 
sented  as  ‘  busybodies.’  ”  Yes,  and  they  are  “  bodies  ” 
very  “  busy,”  too,  about  what  is  bad ;  and,  at  the  same 
time,  perhaps,  members  of  some  one  of  the  different 
denominations.  Others  seem  to  be  a  very  quiet  sort 
of  “  bodies,”  gliding  about  from  place  to  place,  havings 
scarcely  anything  to  say  or  to  do  anywhere  or >  about 
anything.  And  hence,  so  far  as  good  is  concerned,  are 
a  spiritual  blank,  not  only  to  themselves,? but  espe¬ 
cially  to  others.  And  it  must  be  admitted  that  gener¬ 
ally,  if  not  always,  the  world  is  much  better  off’  with¬ 
out  them ;  for,  if  one  is  not  doing  good  as  he  goes 


THE  WORLD’S  SPIRITUAL  CONQUEST.  135 

about,  he  is  actually  doing  harm,  because,  with  re¬ 
spect  to  action,  right  or  wrong,  the  life  of  no  one  can 
possibly  be  a  blank.  And  here,  as  I  have  before  stated 
I  will  again  repeat,  inaction  is  action.  Inaction  in 
what  is  right  is  action  in  what  is  wrong.  Inaction  in 
the  service  of  Christ  is  action  in  the  service  of  Satan. 
Consequently,  every  one,  as  he  goes  about,  must  nec¬ 
essarily  and  constantly  do  either  good  or  harm.  Hot 
doing  good  is  doing  harm ;  and  hence  the  life  of  no 
one  can  possibly  be  a  blank.  Ye  are  my  witnesses, 
saith  tbe  Lord.”  How,  for  a  witness  to  be  of  any  ac¬ 
count,  he  not  only  must  testify,  but  must  testify  right. 
Hot  testifying  at  all  implies  that  nothing  is  known  to 
testify.  And  not  knowing  anything  to  testify,  further 
impliQS  that  nothing  can  be  known  to  testify.  And 
hence  not  testifying  positively  for  a  thing  is  at  least 
negative  testimony  against  that  thing,  for  it  implies  that 
there  was ‘  nothing  to  be  testified  ;  which  again  implies 
that  all  testimony  is  false.  And  hence  not  testifying 
positively  for  Christ  is  at  least  negative  testimony 
against  him.  However  much,  therefore,  one  may  pro¬ 
fess  to  be  a  wfitness  for  Christ,  so  far  as  he  fails  to  tes¬ 
tify  positively  for  him,  thus  far  he  is  proving  himself 
to  be  a  witness. for  Satan,  because  thus  far  hrs  testi¬ 
mony  is  against  rather  than  in  Christ’s  favor;  and 
certainly  so  far  as  he  thus  testifies,  he  is  Satan’s  wit¬ 
ness.  Indeed,  there  is  no  neutral^  ground ;  that  is,  a 
position  in  which  a  professing  Christian  is  doing 
nothing  at  all,  neither  testifying  for  nor  against 
Christ,  because  not  testifying  for  Christ  is  testimony 
against  him,  and  doing  harm  instead  of  good.  It  is, 
therefore,  again  evident  that  every  professing  Chris¬ 
tian  must  necessarily  and  constantly  do  either  good 
or  harm  wherever  he  is  or  wherever  he  goes.  Doubt- 


.136  the  world’s  spiritual  conquest. 

less  this  point  is  too  little  understood  and  realized. 
.To  obviate  this  difficulty,  therefore,  let  us  now  attend 
to  the  different  parts  of  the  Church,  or  the  spiritual 
army,  and  inquire  as  to  its  condition  and  what  is  nec¬ 
essary  to  its  success. 

1.  For  instance,  take  ministers.  Who  are  they? 
They  are  a  class  of  officials  in  the  Church,  or 
spiritual  army,  occupying  the  place  next  to  Christ, 
one  of  the  highest  and  most  responsible  positions 
that  can  he  conceived.  Now,  ministers,  like  others, 
go  about  very  much.  But  how  do  they  go  ?  Simply 
as  an  officer.  Nor  from  the  time  they  are  put  into 
that  position  until  they  are  relieved  from  it  can  they 
go  in  another  way.  They  are  generally  looked  up  to, 
considered,  and  treated  as  such.  And  hence,  in  going 
about  they  can  not  be  too  careful  to  have  their  every 
act  accord  perfectly  with  the  high,  holy,  and  awfully 
responsible  position  which  they  occupy.  Again : 
An  officer  is  expected  to  understand  the  instructions 
and  will  of  his  superior.  And  here,  after  a  few  re¬ 
marks  upon  the  character  of  God’s  word,  I  propose 
to  point  out  a  satanic  secret  which  I  think  but  very 
few  have  in  mind.  God’s  word  contains  no  non¬ 
sense.  Every  part  of  it  possesses  an  almost  infinite 
meaning.  Whether  figurative  or  literal,  it  always 
represents  an  entity,  and  one,  too,  generally — if  not 
always — incomprehensible.  Every  doctrine* it  con¬ 
tains  is  inexhaustible,  and  every  character  it  men¬ 
tions  has  an  actual  representative.  Certainly  God’s 
word  contains  no  myths;  that  is,  everything  it  con¬ 
tains,  whether  of  doctrine  or  of  character,  is  an 
entity  and  has  a  real  existence.  Consequently,  all 
that  is  there  said  about  Satan,  the  old  Serpent,  tlffi 
Devil,  represents  a  real  being,  though,  like  other  spir- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  137 

itual  beings,  to  the  natural  eye  invisible;  yet  of  great 
intelligence,  and  going  about  as  an  awful  deceiver 
and  a  most  malignant  hater  and  opposer  of  all  good. 

Now,  these  statements  have  been  made  to  disabuse 
the  mind  of  the  adroit  suggestions  and  deceptions 
which  Satan,  concerning  himself,  has  succeeded  in 
practicing  upon  it.  Many  seem  to  suppose  that 
though  Satan  is  a  real  being  and  intelligent,  etc.,  yet 
at  a  great  distance  from  them ;  and  hence  that  if 
beset  by  any  evil  suggestion  or  temptation,  it  arises 
not  from  Satan,  but  either  from  their  own  evil  nature 
or  from  some  other  human  being.  This  thought 
brings  us  to  the  secret  we  would  disclose.  It  is  this  : 
that  doubtless  every  propensity  of  human  nature, 
good  or  bad,  and  every  disadvantage  to  human  beings 
that  has  ever  been  discovered,  have  been  carefully 
noted  by  Satan,  and  are  being  used  to  the  utmost  of 
his  ability  to  involve  the  whole  human  race  in  the 
same  ruin  to  which  he  himself  is  eternally  doomed. 
Here,  doubtless,  is  the  secret  of  the  great  disorder  in 
the  Church,  or  the  spiritual  army.  In  its  going  about 
there  is  a  vast  amount  of  evil  doing,  as  well,  true,  as 
some  good  doing. 

^  Now,  I  do  not  wish  to  be  too  severe,  much  less  to 
misrepresent;  but,  if  I  mistake  not,  said  disorder 
arises  to  a  very  great  extent,  if  not  entirely,  from  a 
great  defect  in  the  character  and  conduct  of  many 
ministers.  But  in  making  this  statement,  let  no  one 
misunderstand  me ;  for  though  it  be  true  that  “like 
priest,  like  people,”  yet  doubtless  it  is  equally  true 
that  like  people,  like  priest.  That  is,  ,  disorders  sel¬ 
dom,  if  ever,  exist  alone.  If  not  co-ordinate,  they 
are  at  least  reciprocal.  If  they  exist  at  all,  therefore, 
©very  one  is  more  or  less  guilty.  Some  may  originate 


138  the  world’s  spiritual  conquest. 

and  others  aid  and  abet ;  and  I  believe  those  who  aid 
or  abet  an  evil  are  considered  as  guilty  and  treated  as 
severely  as  those  who  originate  that  evil.  And  thus, 
by  inevitable  fate,  the  whole  spiritual  army  is  driven 
on  pell-mell,  in  order  or  out  of  order,  to  one  point — 
God’s  flaming  bar;  where  Adam  can  not  say  that 
Eve  wTas  wholly  guilty,  nor  Eve  that  the  Serpent  was 
wholly  guilty,  but  where  Adam,  Eve,  and  the  Ser¬ 
pent  will  all  find  that  wherein  and  so  far  as  they  have 
either  originated  or  encouraged  evil  they  must  sutler 
the  consequences  of  their  crime.  And  hence  every 
one  can,  if  he  will,  easily  perceive  how  infinitely  im¬ 
portant  it  is  that  every  part  of  the  spiritual  army 
see  to  it  that  it  neither  originate  nor  aid  or  abet  dis¬ 
order  and  evil. 

The  reason,  however,  that  the  great  disorder 
everywhere  apparent  in  the  spiritual  army  arises  to  a 
very  great  extent  from  a  defect  in  the  character  and 
conduct  of  ministers  is  because  the  laity  in  the 
Church,  or  privates  in  the  army,  naturally  look  up  to 
their  leaders  as  qualified  for  their  position  and  famil¬ 
iar  with  the  instructions  of  their  superior ;  and  not 
only  knowing  how,  but  disposed  to  lead  them  into  all 
truth.  Right  here,  now,  is  where  we  discover  the 
departure  from  the  correct  path,  and  find  the  great 
defect  in  the  minister.  For  in  following  a  minister 
that  is  wrong,  all  go  wrong.  But  how  came  the  min¬ 
ister  to  be  wrong?  In  regard  to  this,  now,  all  may 
be  more  or  less  guilty.  In  the  first  place,  the  Church 
may  have  been  wrong.  It  may  have  been  too,  care¬ 
less,  prayerless,  and  selfish  in  the 'matter.  It  may 
have  laid  its  hands  too  hastily  upon  an  individual; 
or,  after  setting  him  apart  to  the  work  of  the  minis¬ 
try,  it  may  have  withheld  from  him  the  means  neces- 


THE  WORLDS  SPIRITUAL  CONQUEST,  1 

sary  to  his  qualification.  Ia  the  second  place,  all  this 
may  have  arisen  from  a  lack  of  instruction  by  minis¬ 
ters.  And  thus  both  laity  and  minister  become  more 
or  less  accountable  and  responsible  for  the  great  dis¬ 
order  and  all  its  terrible  consequences. 

Dear  friends,  whatever  it  may  be  to  you,  to  me 
there  is  nothing  more  awful,  solemn,  and  important 
than  the  matter  we  are  now  considering.  For,  in  my 
judgment,  there  is  nothing  concerning  which  Chris¬ 
tians  should  be  more  watchful  and  prayerful,  for 

probably  there  is  no  point  at  which  Satan  is  more 

* 

earnest  and  active,  because,  doubtless,  he  understands 
as  fully  as  a  finite  being  can  that  any  defect  in  the 
character  and  conduct  of  ministers  will  produce  a 
corresponding  disorder  and  disaster  throughout  the 
spiritual  army,  and  be  to  him  one  of  the  most  effectual 
aids  possible  in  his  work  of  dishonor  and  death. 

Here,  doubtless,  we  come  to  the  principal  secret 
and  the  main  cause  of  the  great  disorder  among  the 
leaders  themselves.  Satan  is  constantly  playing 
tricks.  If  possible,  now,  he  will  have  the  attention 
in  two  opposite  directions  at  the  same  time,  and  thus 
confuse  the  whole  scene.  Accordingly  he  will  push 
one  class  of  professing  Christians  to  the  extreme  of 
no  ministerial  education  at  all,  inducing  them  to  be¬ 
lieve  in  the  immediate  inspiration  of  what  has  already 
been  inspired.  Another  class  he  will  push  to  the  ex¬ 
treme  of  either  an  improper  training  or  attaching  too 
much  importance  to  the  education  itself  and  too 
little  importance  to  piety,  a  special  call  to  the  minis¬ 
try,  and  the  operation  of  the  Holy  Spirit  in  connec¬ 
tion  with  the  education.  And  thus  the  Devil  in  the 
past  has  stalked  abroad,  and  is  now  running  to  and 
fro  throughout  the  spiritual  army  cutting  up  all 


140  THE  world’s  spiritual  conquest. 

sorts  of  antics  with  the  leaders  themselves,  throwing 
both  laity  and  leaders  into  an  awful  confusion  and 
having  a  general  dance  and  jubilee  over  the  whole. 

Indeed,  how  long  before  the  whole  of  Christ’s 
professed  followers  will  wake  lip  to  Satan’s  devices, 
and  arise  with  one  accord  and  resist  and  under  God 
overcome  his  deceptive  power,  and  go  about  nowhere 
doing  harm,  but  everywhere  doing  good  ?  Hot  until 
they  become  more  spiritually  wise,  devoted,,  watchful, 
prayerful,  earnest,  and  active.  And  now,  after  a  little 
instruction  to  the  different  classes  in  the  Church,  I 
must  leave  this  part  of  the  subject. 

And  1st  to  ministers.  And — 

1.  To  ministerial  teachers ,  or  that  part  of  minis¬ 
ters  whose  duty  it  is  to  aid  other  ministers  in  a  prep¬ 
aration  for  their  work.  How,  these  ministerial 
teachers  go  about  as  do  others.  But  is  there  a  class 
who  should  be  more  careful  about  what  they  do  as 
they  go?  I,  for  one,  think  not;  for  right  here  is 
where  about  every  spiritual  error  and  'evil  will  be 
either  originated  and  perpetuated  or  discovered 
and  corrected.  And  hence  the  iniinite  importance 
of  the  whole  Church  especially  remembering  min¬ 
isterial  teachers  at  a  throne  of  grace,  that  they 
may  not  be  left  even  to  embrace,  much  less  to  in¬ 
culcate  error.  And  as  well  as  for  the  whole  Church 
thus  to  be  very  solicitous  for  them,  they  should, 
too,  “  take  very  earnest  heed  ”  to  themselves.  And 
to  do  this,  I  assert  positively  that  even  no  minister, 
much  less  a  teacher  of  ministers,  has  any  right 
to  accept  of  anything  as  spiritually  true  until  he 
knows  from  his  own  actual  investigation  that  it  is 
such;  or,  in  other  words,  there  should  be  no  unnec¬ 
essary  guess-work  about  what  a  minister  believes  and 


/ 


' 

THE  WORLD’S  SPIRITUAL  CONQUEST.  141 

does.  If  ever  there  was  a  class  who  “  ought  always, 
to  he  prepared  to  give  a  reason,  ”  and  a  good  reason 
too,  for  all  he  believes  and  does,  it  is  ministers,  and  es¬ 
pecially  teachers  of  ministers.  As  Sir  William  Hamil¬ 
ton  suggests  in  regard  to  the  study  of  philosophy, 
should  every  minister,  and  especially  instructor  of 
ministers,  begin  his  whole  religious  belief  with  a 
-^practical  doubt  ”;  not,  however,  to  end  in  doubt,  but 
to  end  in  one  of  the  most  searching  and  thorough  in¬ 
vestigations  possible,  and  an  actual  knowledge  of 
what  is  positively  correct  or  incorrect  in  all  he  holds 
to,  inculcates,  or  practices.  And  here  I  venture  that 
there  is  not  one  out  of  a  thousand  of  even  these  minis¬ 
terial  instructors  who  in  the  whole  of  his  religious  belief 
and  practice  has  been  thus  scrupulously  exact  with 
himself,  with  his  fellow-men,  #nd  with  his  God.  Oh, 
for  the  good  time  to  come  when  there  shall  be  in  this 
respect,  as  well  as  in  many  others,  a  radical  and 
thorough  change  ;  for  in  my  humble  judgment,  when 
that  time  does  come,  all  spiritual  disorders  and  evils 
will  very  soon  disappear. 

2.  Another  class  in  the  Church  to  be  mentioned 
are  ministerial  students.  ISTow,  ministerial  students 
should  be  just  as  careful  about  what  they  receive  from 
their  instructors  as  teachers  are  about  what  they  im¬ 
part  to  their  pupils,  for  ministerial  students  may  possi¬ 
bly  become  instructors  of  ministers;  or,  if  not,  they  will 
go  out  into  the  wide  world  where  every  one  will 
naturally  look  up  to  them  as  the  proper  leaders  of 
Israel,  well  qualified  for  their  position  and  disposed  to 
guide  aright.  If,  therefore,  they  happen  to  be  care¬ 
less  and  prayerless  about  the  instructions  received, 
they  may  possibly  embrace  error  and  go  astray  them¬ 
selves,  and  lead  all  others  astray;  and  thus,  instead  of 


142.  THE  world’s  spiritual  conquest. 

doing  good  as  they  go  about,  do  a  vast  amount 
of  harm. 

3.  Especially  should  that  class  called  pastors  be 
very  careful  what  they  do  as  they  go  about,  for  their  po¬ 
sition  is  very  peculiar,  responsible,  and  trying.  Indeed, 
all  under-shepherds  should  be  proper  ensamples  to 
their  flocks.  Ministerial  teachers ,  in  studiousness, 
thoroughness,  and  chaste  deportment,  especially  in 
piety  and  zeal  for  Christ,  should  thus  he  proper  en- 
samples  to  the  flocks  of  students  around  them. 
Evangelists ,  in  their  piety,  zeal,  determination,  and 
perseverance,  especially  in  their  unwavering  faith, 
love,  wisdom,  harmlessness,  fearlessness,  and  concilia¬ 
tory  demeanor,  should  thus  be  proper  ensamples  to 
the  flocks  of  churches  with  which  they  come  in  con¬ 
tact.  Pastors  especially,  in  going  out  and  in  among 
the  people  of  their  charge,  should,  by  a  kind,  concilia¬ 
tory,  impartial,  and  correct  deportment,  be  very  care¬ 
ful  thus  to  present  a  pattern  of  good  works  and  to 
hold  up  a  standard  of  piety  and  devotion  which  would 
constrain  all  to  say,  “There  is  indeed  a  reality  in  the 
religion  of  our  Lord  Jesus  Christ,  and  I  need  it  and 
must  have  it.” 

« 

4.  And  finally,  another  class  in  the  Church  to 
be  mentioned  is  the  laity ,  or  the  privates  in  the  spirit¬ 
ual  army.  They  especially  should  be  of  the  right 
stamp;  strictly  a  volunteer,  soundly  converted,  per¬ 
fectly  loyal,  and  ready  for  every  good  word  and  work. 
No  one  should  be  admitted  to  the  ranks  of  the 
righteous  until  he  thoroughly  understands  not  only 
what  he  is  and  what  he  ought  to  be,  but  especially 
that  there  is  a  vast  amount  of  work  to  be  done,  and 
that  to  the  utmost  of  his  ability  he  will  be  expected  to 
.aid  in  its  accomplishment.  I  have  no  sympathy  at 


THE  WORLD’S  SPIRITUAL  CONQUEST.  14S 

all  with  that  theory  which  includes,  for  any  Christian, 
any  indolence,  cowardice,  or  inactivity.  The  duty  is 
the  same  to  improve  the  one  talent  as  to  improve  the 
two  or  the  five.  And  even  women  are  commanded  to 
have  their  adornment  “  not  of  the  embroidery  of  the 
hair,  but  of  good  works.’*  There  is,  therefore,  work 
for  all,  and  every  one  is  required  to  do  his  part.  Oon- 
-sequently,  that  theory  which  exempts  one  Christian 
from  work  any  more  than  another  is  very  false. 
Indeed,  as  soon  as  any  one  is  received  into  the  Christian 
ranks,  he  should  he  informed,  if  he  does  not  know, 
that  there  is  a  special  work  for  him  to  do,  and  that, 
like  any  raw  recruit,  he  is  naturally  unacquainted  with 
the  weapons  and  the  exercises  of  the  spiritual  warfare, 
and  that  he  is  expected  to  enter  at  once  upon  a  course 
of  instruction  and  drilling  for  his  especial  work. 
Nor  should  there  be,  on  his  part,  any  fearful  ness, 
unwillingness,  or  hesitancy  in  doing  so.  At  the  same 
time,  it  is  equally  true  that  both  the  teacher  and  the 
taught  can  not  be  too  careful  and  prayerful  about  the 
instructions  imparted  and  received.  Nor  should  any¬ 
thing  be  accepted  as  correct  only  what  is  actually 
known  to  be  perfectly  in  accord  with  Christ’s  spirit, 
teachings,  and  example. 

Doubtless  there  has  always  been  a  great  defect  in 
both  of  these  respects.  In  the  first  place,  since  the 
time  of  the  apostles  there  has  always  been  too  much 
carelessness  about  the  instructions  imparted  and 
received.  In  the  second  place,  there  is  at  the  present 
time  not  only  a  great  defect  in  the  teaching,  but  espe¬ 
cially  in  the  drilling  of  the  spiritual  forces.  There 
are,  now,  a  number  of  things  which  conspire  to  pro¬ 
duce  and  perpetuate  these  disorders. 

1.  One  is  a  great  defect  in  the  character  and  train- 


144  the  world’s  spiritual  conquest. 

in g  of  the  instructors  and  drillers  themselves.  E"ot 
having  been  properly  taught  and  trained  themselves, 
they  are  not  prepared  to  instruct  and  drill  others. 

2.  Another  is  a  great  defect  in  the  character  and 
training  of  the  spiritual  forces.  And  here  come  up: 

1. )  The  older  members  of  the  Church,  who  should  be 
the  stanch  veterans  of  the  Cross,  or  the  efficient 
“fathers  and  mothers  in  Israel.”  But  not  hav¬ 
ing  been  properly  instructed  and  trained  as  children, 
they  are  unprepared  to  instruct  and  drill  as  parents. 

2. )  This  defect,  again,  goes  back  to  the  one  who  has 
charge  of  both  the  parents  and  the  children..  And 
thus  the  driller  and  the  drilled,  the  parent  and  the 
child,  grow  up — or  rather  come  up — very  much  alike, 
without  much  knowledge,  exercise,  or  efficiency  on 
the  part  of  either.  3.)  These  defects,  again,  go  back  to 
the  instructors  of  the  drillers.  4.)  Their  defects,  again, 
go  back  to  the  reciprocal  tendency  of  all  defects.  And 
thus,  in  regard  to  spiritual  instruction  and  its  applica¬ 
tion  in  practice,  great  defects  have  arisen  and  are  now 
arising  from  the  reciprocal  tendency  of  all  defects. 
The  great  need  of  the  hour,  therefore,  is  not  so  much 
the  establishment  of  professorships  for  spiritual  ethics, 
as  the  establishment  of  professorships  for  spiritual 
exercises.  By  spiritual  ethics  is  meant  all  the  instruc¬ 
tions  of  a  pure  Christianity  ;  by  spiritual  exercises  is 
meant  the  application  of  those  instructions  in  the 
practice  of  Christians.  Certainly,  I  think,  all  will 
admit  that  the  great  need  of  the  present  time  is  not  a 
knowledge  of,  but  an  application  of  the  spiritual 
ethics.  It  is  to  be  hoped,  therefore,  that  the  time  is 
not  distant  not  only  when  all  will  insist  upon  a  more 
searching  investigation  and  thorough  understanding" 
of  all  parts  of  the  spiritual  ethics,  but  when  wealthy 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


145 


Christians  will  begin  to  establish  in  our  institutions  of 
learning  professorships  for  spiritual  exercises  Indeed, 
but  very  few  theological  and  other  instructors,  as  well 
as  their  pupils,  seem  to  properly  understand  the 
drilling  of  the  spiritual  forces.  For  instance,  bring 
the  most  of  them  into  a  Sabbath-school,  or  prayer  and 
conference  meeting,  which  are  among  the  principal 
and  most  important  exercises  or  drills  of  the  Church. 
You  will  observe  that  the  beginning  of  the  exercise, 
whatever  it  is,  will  be  apt  to  be  very  drj^  and  formal, 
and  the  continuance  and  the  end  much  worse  than  the 
beginning.  Is  it  any  wonder,  therefore,  that  under 
such  leadership  such  spiritual  exercises  frequently,  if 
not  always,  prove  a  bane  rather  than  a  blessing.  Cer¬ 
tainly  there  should  be  a  radical  change  in  this  respect. 
And  hence,  again,  the  importance  of  establishing  in 
our  institutions  of  learning  professorships  for  spiritual 
exercises. 

5.)  Spiritual  children ,  like  natural,  are  very  defect¬ 
ive;  and  hence  the  infinite  importance  of  the  older 
members  of  the  Church  being  properly  and  thoroughly 
prepared  to  instruct  and  train  them  up  in  the  nurture 
and  admonition  of  the  Lord.  They  lack  instruction, 
they  lack  knowledge,  they  lack  experience,  they  lack 
courage,  they  lack  almost  everything,  except  existence 
and  the  powers  for  development.  How,  passing  by  the 
most  of  their  defects,  let  us,  for  instance — 

(1.)  Take  a  lack  of  inclination  and  strength,  two  of 
the  young  convert’s  greatest  defects.  Every  part  of 
Christianity  is  naturally ‘cross-grained  to  sinful  nature. 
The k  whole  natural  being  of  the  Christian,  therefore, 
is  opposed  to  it.  And  hence,  with  the  apostle,  every 
convert  can  exclaim,  “  I  discover  a  law  in  my  mem¬ 
bers  warring  against  that  of  my  mind.”  Indeed,  the 
10- 


146 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


Christian  life  is  a  warfare.  It  is,  therefore,  very  diffi¬ 
cult  for  the  young  convert  to  go  forward.  But  his 
every  effort  to  do  so  will  increase  the  growth  and 
strength  of  the  new  man,  withering  and  weakening 
the  old;  showing  that  if  a  proper  course  be  pursued 
with  the  spiritual  child,  he  or  she  will  soon  become  a 
strong  man  or'  woman  in  Christ,  and  a  stanch  veteran 
of  the  Cross.  And  that  course  is  proper  instruction 
and  drilling.  Every  child  grows  by  exercise.  Every 
muscle  enlarges  and'  strengthens  by  use.  Every  con¬ 
vert,  therefore,  develops  and  becomes  strong  and  vig¬ 
orous  by  means  of  spiritual  activity.  And  hence,  let 
the  spiritual  child  be  properly  instructed  and  drilled, 
and  in  a  short  time  he  will  become  a  strong,  brave, 
determined,  and  successful  warrior  in  the  service  of 
our  Lord  Jesus  Christ,  the  King  of  kings  and  Lord 
of  lords. 

(2.)  Take,  again,  spiritual  cowardice ,  another  great 
defect  not  only  at  the  present  time  of  about  every  old 
one,  but  especially  of  every  young  convert.  How, 
whenever  and  wherever  there  is  much  of  a  man-fear¬ 
ing  or  man-pleasing  spirit,  it  “  brings  a  snare”  from 
which  it  is  about  impossible  to  extricate  the  Christian 
to  make  anything  of  him.  Because,  while  he  is  thus 
scared  to  death  at  nothing,  he  will  do  scarcely  any¬ 
thing  but  jump  at  his  shadow,  and  skulk  and  run. 
Like,  for  instance,  a  volunteer  offering  himself  for 
military  service.  He  is  enrolled,  equipped,  and  placed 
in  the  ranks,  and  then  ordered  to  shoulder  arms,  pre¬ 
sent  arms,  rest  arms,  forward  march  ;  but  at  once  cries 
out,  “Captain,  I  don’t  know  how;  these  soldiers  will 
see  me  and  laugh  at  me  ”  ;  and  thereupon  throws  down 
his  arms  and  runs.  I  ask,  what  would  be  thought  of 
him  ?  Again,  bring  a  regiment  of  such  soldiers  upon  the 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


147 


~battle-field,  and  let  the  enemy  rest  arms,  and  point  the 
finger  and  begin  to  laugh,  and  thereupon  that  regi¬ 
ment  throw  down  their  arms  and  run ;  I  again  ask, 
what  would  be  thought  of  such  soldiers?  Would 
they  not  naturally  be  the  laughing-stock  of  all  time 
and  of  the  whole  world  ?  Now,  how  singular  that  such 
should  ever  have  been  the  debasing  cowardice  of  a 
large  proportion  of  the  spiritual  soldiery!  But  so  it 
is,  and  especially  at  the  present  time.  Bo  any  doubt 
it?  If  they  do,  let  them  urge  professing  Christians 
to  deny  themselves  of  ease  and  of  other  fleshly  gratifi¬ 
cations,  and  work  for  Christ ;  to  speak,  pray,  publicly 
and  privately,  and  do  other  things  spiritually ;  and 
thus,  as  faithful  witnesses,  testify  of  and  for  the  Sav¬ 
ior,  and  thus  always  abound  in  every  good  word  and 
work.  Will  they  do  it?  Not  all  of  them,  certainly. 

“  Well,”  says  one,  “  I  am  nothing  but  a  poor,  weak 
brother  anyhow ;  and  others  think  I  am  excusable,  if 
the  preacher  don’t.”  “  Yes,”  says  a  sister,  “  my  Church 
don’t  believe  in  women  taking  part.  He  needn’t 
think  I  am  going  to  do  anything.  He  can’t  convince 
me.”  And  thus,  when  urged  right  up  to  the  work, 
very  many  will  at  once  skulk  and  run ;  falling  back 
upon  one  subterfuge  or  another — that  they  are  either 
too  young  or  too  old,  or  too  feeble,  or  have  not  thus 
been  taught,  or  don’t  believe  in  it,  or  don’t  know  how, 
or  can’t,  or  won’t,  or  some  one  will  see  them  or  bear 
them,  or  especially — and  terrible  indeed — point  the 
finger  of  scorn  and  laugh  at  them.  Alas,  alas !  for 
such  nonsensical  idiocy  and  debasing  cowardice.  But 
note,  all  such  statements  are  for  the  Bevil  and  against 
Christ,  and  simply  an  excuse  for  either  abject  ignor¬ 
ance,  or  debasing  cowardice,  or  Satanic  hypocrisy. 


148  the  world’s  spiritual  conquest. 

Dear  friends,  is  not  a  mighty  reformation  needed  right- 
in  the  Church,  as  well  as  in  the  world?  What  would 
the  present  generation  of  professing  Christians  do> 
should  the  “  perilous  times  ”  come  upon  them  through 
which  others  have  gone  to  a  martyr’s  grave ?  Would 
not  many  be  like  the  seed  growing  on  stony  ground,, 
which  was  soon  withered  and  disappeared?  Scorch 
the  present  generation  of  professing  Christians  with 
the  flames  of  persecution,  as  were  the  prophets,  the 
apostles,  primitive  Christians,  and  very  many  others 
who  have  gone  to  the  stake,  and  doubtless  there  would 
be  a  mighty  falling- off  in  these  latter  days. 

Oh,  for  the  good  time  to  come  when  all  will  stand 
up  for  Jesus ;  every  excuse  for  Christ  and  against 
Satan ;  all  Christians  saying  they  must  do.  this  and. 
that  and  the  other  thing  because  it  is  for  the  Savior 
listening  to  and  obeying  his  commands ;  doing  by  oth¬ 
ers  as  they  would  have  others  do  by  them,  and  thus* 
live  consistent  with  their  profession  and  imitate 
Christ's  example;  indulging  in  no  narrowness,  much 
less  unholy  selfishness,  much  less  caste  and  clannish¬ 
ness,  much  less  spiritual  indifference  and  inactivity:  de¬ 
siring  to  know  and  trying  to  the  utmost  of  the  ability 
to  ascertain  and  to  discharge  Christian  duty,  and  thus- 
abstaining  from  all  appearance  of  evil;  glorifying  God 
and  thus  walking  worthy  of  the  high  vocation  where¬ 
with  they  are  called ;  condescending  to  men  of  low 
estate,  as  did  the  Savior,  the  King  of  kings  and  Lord  of 
lords ;  denying  themselves  of  wealth,  of  ease,  and  espec¬ 
ially  of  every  nonsensical  and  frivolous  thing,  for  the 
sake  of  Christ  and  souls;  fearing  nothing  nor  anyone* 
nor  any  number,  except  God  and  to  do  wrong;  when 
two  duties  come  in  competition,  always  neglecting  the 


THE  WORLD’8  SPIRITUAL  CONQUEST.  149 

temporal  to  discharge  the  spiritual,  and  thus,  all  the 
time,  everywhere,  and  under  all  circumstances,  “seek¬ 
ing  first  the  kingdom  of  God  and  his  righteousness,” 
.assured  that  if  it  he  done,  the  first  shall  he  granted, 
and  all  other  necessary  things,  in  both  time  and  eter¬ 
nity,  shall  be  added ;  always  disregarding  and  resisting 
every  suggestion  and  temptation  to  take  such  a  course 
as  to  make  a  false  impression  upon  the  minds  of  the 
impenitent,  and  thus  render  worse  than  useless  the 
death  of  Christ,  the  preaching  of  the  gospel,  the  oper¬ 
ation  of  the  Holy  Spirit,  and  Christian  labor;  doing 
all  things  with  an  eye  single  to  God’s  glory ;  their  in¬ 
fluence  as  the  good  salt  of  the  earth,  their  “  light  as  a 
-city  on  a  hill,  that  can  not  be  hid  ” ;  all  alive  and  afire 
with  the  love  of  Christ  and  of  souls — “going  about” 
through  heat  and  cold,  through  floods  and  flames,  at 
home  and.  abroad,  in  public,  in  private,  “everywhere 
doing  good,”  knowing  that  by  so  doing  is  the  only 
possible  way  to  imitate  Christ’s  example,  to  fulfill 
Christian  obligation,  to  glorify  God  and  overcome  the 
powers  of  darkness,  and  save  the  souls  of  the  perish¬ 
ing,  and  conquer  this  world  spiritually. 

Doubtless,  in  what  has  now  been  said  upon  this  part 
of  the  subject,  every  one  will  perceive  a  standard  of 
piety  and  devotion  not  at  the  present  time  very  much 
insisted  upon,  much  less  adopted  and  carried  out  in 
practice.  Yet  it  is  the  standard  of  the  Bible,  and  could 
be  and  should  be  adopted ;  and  the  only  standard,  too, 
that  will  ever  succeed  in  this  world’s  conversion  to 
Christ.  Are  we,  therefore,  ready  to  hear  the  word  of 
command,  to  adopt  the  standard,  and  go  forth  from 
conquering  to  conquer  ?  If  so,  as  did  the  Apostle 
James,  let  us  “show  our  faith  by  our  works,”  for  faith 


150 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


without  works,  like  a  body  that  is  dead,  is  a  soulless 
faith,  aud  will  be  very  much  worse  than  nothing  when 
one  is  called  to  an  account  for  the  deeds  done  in  the 
body. 


I 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


151 


PAET  III. 

The  infinite  importance  of  the  evangelizing  work, 
(Rom.  x,  14.)  Having  now,  upon  the  world’s  conver¬ 
sion  to  Christ,  established  its  possibility  and  infinite  obli¬ 
gation ,  I  again  propose,  by  the  aid  of  the  Holy  Spirit, 
to  dwell  upon  its  infinite  importance.  As  much  higher 
as  heaven  is  higher  than  earth  is  the  evangelizing 
work  above  all  other  kinds  of  employment.  Any 
one  with  any  proper  view  of  God’s  immensity,  the 
vastness  of  the  universe  in  which  he  lives,  the  magni¬ 
tude  of  the  plan  of  redemption,  the  unlimited  value 
and  infinite  peril  of  the  soul  and  what  is  necessary  to 
its  rescue  and  salvation,  has  but  a  very  slight  concep¬ 
tion  of  the  infinite  importance  of  the  evangelizing 
work.  And  here  I  will  state  that  the  importance  of 
a  work  arises  from  its  object ,  its  necessity ,  and  its 
utility.  A  work  the  object  of  which  is  of  no  conse¬ 
quence  is  unimportant.  An  unnecessary  work  could 
just  as  well  be  dispensed  with.  A  work  having  no 
tendency  to  secure  the  object  proposed  is  a  waste  of 
time  and  strength  and  worse  than  useless.  Hot  so, 
however,  the  evangelizing  work. 


SECTIOH  I. 

ITS  OBJECT. 

The  evangelizing  work,  viewed  with  respect  to 
its  object ,  is  at  once  perceived  to  be  the  conception  of 
an  all-wise,  all-powerful,  and  an  infinitely  kind  and 
merciful  Being,  for  its  incomprehensible  complication, 


152 


THE  WORLD’S  SPIRITUAL  CONQUEST, 


its  unlimited  proportions  and  infinite  results — extend¬ 
ing  not  only  to  the  utmost  limit  of  time,  but  through¬ 
out  a  boundless  eternity — could  never  have  occurred  to 
a  finite  mind.  And  here,  omitting  for  the  present  its 
infinite  complications  and  unlimited  proportions, 
let  us — 

1st.  Consider  what  great  and  glorious  results  it 
contemplates  as  it  relates  even  to  time.  The  great 
Sovereign  of  the  universe,  beholding  this  fair  world 
deranged  and  defaced  by  the  foul  hand  of  sin,  would 
again  restore  it  to  its  original  order  and  beauty.  “  Go 
ye,  therefore,”  said  he,  “  disciple  all  nations  and  preach 
the  gospel  to  every  creature.”  Now,  all  nations  dis- 
cipled  through  the  preaching  of  the  gospel,  would  not 
this  earth  be  a  delightsome  land,  a  heaven  below? 
Nothing  less  as  it  relates  to  time  is  contemplated  in 
the  evangelizing  work. 

Then  a  large  proportion  of  sin’s  direful  effects  would 
at  once  cease.  Then  all  the  different  forms  of  idolatry, 
licentiousness,  intemperance,  profanity,  dishonesty, 
crime,  war,  bloodshed,  poverty,  wretchedness,  and 
woe  would  at  once  disappear. 

Then  no  missionaries  nor  missionary  organizations 
wrould  be  needed.  Then  rapine,  adultry,  and  forni¬ 
cation  would  be  unknown.  Then  the  houses  of  ill- 
fame,  now  filled  with  licentiousness,  discord,  and 
crime,  would  be  changed  into  peaceful  dwellings,  and 
inhabited  by  loving  husbands  and  wives  and  healthy 
children.  Then  drunkenness  and  gluttony,  distilling, 
wholesaling,  retailing,  and  drinking  ardent  spirits — 
and  their  attendant  diseases;  degradation,  poverty, 
crime,  and  wretchedness, — would  at  once  cease.  Then 
none  with  bloated  faces,  red  eyes  and  noses,  covered 
with  rags  and  dirt,  would  go  staggering  through  the 


THE  WORLD’S  SPIRITUAL  CONQUEST.  153 

streets  and  wallowing  in  the  mire  with  the  swine. 
Then  every  one  would  have  too  much  respect  for  him¬ 
self,  for  his  Maker,  and  for  his  fellow-men,  to  engage 
in  the  liquor  traffic  by  either  distilling,  whole¬ 
saling,  retailing,  drinking,  or  raising  grain  for  the 
distillery.  If  no  one  would  raise  the  grain  for  nor 
sell  it  to  the  distillery,  no  liquor  could  be  distilled. 
If  none  was  distilled,  it  could  neither  be  wholesaled, 
retailed,  nor  drank.  If  all  were  subject  to  God’s  will, 
no  one  would  engage  in  such  a  nefarious,  unprinci¬ 
pled,  degrading,  and  ruinous  business.  If  no  one 
would  engage  in  such  a  mean  and  murderous  business, 
of  course  all  its  attendant  evils  would  at  once  disap¬ 
pear  Then  no  drunken  husbands,  from  drinking 
dens,  would  go  home  to  beat  and  abuse,  to  starve  and 
freeze  a  helpless  wife  and  children.  Then  no  broken¬ 
hearted  and  enfeebled  wives  would  go  moaning  in 
sadness  over  besotted,  degraded,  diseased,  drunken, 
and  brutal  husbands.  Then  the  children  of  poor  in¬ 
ebriates,  half-clad,  bareheaded,  and  barefooted,  would 
not  starve  nor  freeze,  nor  die  in  ignorance  and  degra¬ 
dation  for  want  of  the  necessaries  of  life.  In  short, 
if  all  were  subject  to  God’s  will,  every  one  would  be 
strictly  temperate — that  is,  abstaining  totally  not 
only  from  drunkenness  and  gluttony,  but  from  tobacco 
and  everything  else  injurious. 

Then  Sabbath-breaking  would  be  unknown.  All 
the  hunting,  fishing,  gambling,  drinking,  sailing, 
riding,  visiting,  and  feasting  on  the  Sabbath  would  at 
once  be  given  up.  Then  the  servant-girls  now  kept 
at  home  to  prepare  sumptuous  feasts  for  church-mem¬ 
bers  would  be  permitted  to  go  to  meeting  as  do 
others,  and  thus  attend  to  their  soul’s  interests  and 
keep  the  Sabbath-day  as  required  in  God’s  word. 


154  the  world’s  spiritual  conquest. 

Then  none  would  be  shocked  nor  pained  by  ob¬ 
scene  talk  nor  profane  oaths,  belching  forth  from  cor¬ 
rupt  hearts  and  polluted  mouths. 

Then  swindling  and  defrauding  or  cheating,  and 
all  other  forms  of  dishonesty,  as  well  as  lying,  steal¬ 
ing,  robbing,  murdering,  and  all  such  crimes  would 
be  unknown. 

What  a  delightful  state  of  things  if  such  were  the 
case.  Nothing  but  good-will,  virtue,  and  happiness 
among  men;  no  injuring  each  other  in  either  char¬ 
acter,  person,  or  property;  needing  no  bars,  bolts, 
locks,  gibbets,  state-prisons,  nor  any  such  things  to 
intimidate  and  restrain  the  lawless.  All  the  doors 
and  windows  left  wide  open  in  the  midst  of  hot, 
sultry  nights;  nothing  at  all  intruding,  except  the 
cool,  refreshing  breeze,  and  all  this,  too,  within  the 
populous  city.  Every  costly,  precious  thing  within 
the  reach  of  every  hand  ;  none,  however,  touching 
aught  except  his  own.  “  No  man  looking  upon  his 
own  things,  but  every  man  also  on  the  things  of 
others.”  “No  man  seeking  his  own,  but  every  man 
another’s  wealth.”  However  paradoxical  and  im¬ 
probable  tiiat,  in  this  world  of  selfishness  and  crime, 
one  man  should  love  and  seek  to  make  another  rich, 
yet  such  would  actually  be  the  fact  were  all  subject 
to  God’s  will. 

Such,  now,  being  some,  if  not  all,  of  the  glorious 
results  contemplated  in  the  evangelizing  work  as  it  re¬ 
lates  even  to  time,  can  its  importance  in  that  respect 
be  estimated  ? 

2d.  Much  less  can  it  be  estimated  as  it  relates  to 
eternity.  All  temporal  advantages,  however  great  and 
glorious,  are  as  nothing  and  but  for  a  moment  when  con¬ 
trasted  with  those  of  eternity.  As  much  longer  as  eter- 


THE  WORLD'S  SPIRITUAL  CONQUEST.  155 

nity  is  than  time,  and  as  much  more  durable  as  anoth¬ 
er  world  is  than  this,  does  even  the  slightest  eternal  ad¬ 
vantage  surpass  in  grandeur,  magnitude,  and  impor¬ 
tance  the  whole  of  temporal  blessings.  Viewed  as  it 
relates  to  eternity,  the  evangelizing  work  includes 
every  conceivable  advantage. 

From  what  a  vast  amount  of  suffering  it  proposes 
to  rescue  the  soul !  Now,  the  sufferings  of  even  one 
soul  throughout  eternity  will  amount  to  very  much 
more  than  all  the  sufferings  of  the  whole  human  fam¬ 
ily  from  man’s  creation  to  the  world’s  destruction, 
multiplied  any  number  of  times.  Nor  does  the 
evangelizing  work  propose  simply  to  prevent  the 
eternal  sufferings  of  only  one  soul,  but  the  endless 
wretchedness  of  vast  multitudes  exposed  to  and  sus¬ 
ceptible  of  eternal  burnings. 

If,  therefore,  the  object  of  the  work  was  simply  to 
prevent  suffering,  any  one  can  easily  perceive  that  its 
importance  is  far  beyond  computation.  Its  object, 
however,  is  not  merely  to  prevent  such  a  vast  amount 
of  suffering,  but  it  includes  all  the  possessions  and 
attractions  of  an  heavenly  and  an  endless  develop¬ 
ment  in  knowledge,  power,  and  happiness  in  a  state 
of  perfect  holiness.  From  the  one  it  proposes  to  de¬ 
liver  souls,  putting  them  in  possession  of  the  other. 
What  the  Savior  by  the  atonement  has  made  possible 
the  evangelizing  work  proposes  to  make  actual.  By 
the  atonement  the  Savior  has  made  it  possible  for 
the  sinner  to  be  saved.  The  evangelizing  work  pro¬ 
poses,  under  God,  to  get  the  sinner  to  accept  of  salva¬ 
tion  and  be  saved. 

In  short,  since  the  first,  the  highest,  or  principal 
object  of  the  work  is  God’s  glory  through  the  soul’s 
salvation,  its  importance  appears  the  most  conspic- 


156  the  world’s  spiritual  conquest. 

nous  wlien  viewed  as  it  relates  to  the  soul’s  condition 
.and  value  and  danger. 

1.  The  soul’s  condition.  Like  the  condemned  cul¬ 
prit  awaiting  execution  in  a  prison  from  which  escape 
is  impossible,  is  every  sinner  naturally  exposed  to 
God’s  wrath  and  eternal  ruin.  “  Sin  is  the  trans¬ 
gression  of  the  law,”  and  66  all  have  sinned  and  come 
short  of  God’s  glory.”  Hence  every  one  is  naturally 
condemned  not  only  at  the  bar  of  God,  but  at  the  bar 
of  his  own  conscience.  Continuance,  therefore,  in  this 
life  is  only  a  short  respite  or  opportunity  for  repent¬ 
ance  and  pardon  before  execution,  and  whether  the 
opportunity  be  improved  or  misiinproved,  either  par¬ 
don  upon  repentance  or  execution  in  case  of  obsti¬ 
nacy  is  as  certain  as  the  sinner’s  own  existence. 

True,  the  impenitent  can  escape  this  life,  but  it  is 
equally  true  that  without  repentance  they  can  not 
possibly  avoid  eternal  punishment.  The  object,  there¬ 
fore,  of  the  evangelizing  work  is  to  get  the  condemned 
sinner  awaiting  execution  to  repent  and  obtain  pardon 
before  he  is  executed.  Consequently,  the  importance 
of  the  work  is  equal  to  repentance  and  pardon,  which 
together  are  equal  to  the  soul’s  value  and  its  redemp¬ 
tion.  If,  therefore,  any  one  can  estimate  the  value  of 
the  soul  and  the  value  of  its  redemption,  he  can  esti¬ 
mate  the  importance  of  the  evangelizing  work,  and 
not  otherwise,  for  the  one  is  equal  to  the  sum  of  the 
other  two. 

2.  The  value  of  the  soul  arises  from  its  nature , 
susceptibilities ,  duration ,  and  destiny. 

The  soul — what  is  it?  and  echo  asks — what?  Ho 
one  at  all  acquainted  with  the  nature  of  things  and 
his  own  ignorance  will  attempt  to  describe  the  nature 
of  *the  soul.  All  we  do  know  or  can  know  about  the 


THE  WORLD’S  SPIRITUAL  CONQUEST.  157 

soul  is  from  revelation  and  its  phenomena  or  man¬ 
ifestations.  From  these  it  is  evident  that  the  soul 
consists  in  a  combination  of  powers,  the  nature  and 
extent  of  which  are  far  beyond  either  finite  concep¬ 
tion  or  human  comprehension. 

But  though  the  soul  in  many  respects  is  incompre¬ 
hensible,  yet  enough  is  known  about  it  to  understand 
that  it  is  endowed  with  very  great  and  wonderful  sus¬ 
ceptibilities.  Now,  it  is  these  susceptibilities  which 
make  the.  soul  so  very  valuable,  and  so  very  important 
that  it  should  be  saved. 

And  here,  passing  over  some  of  the  more  abstract 
or  metaphysical  parts  of  the  question,  let  us  now  for  a 
moment  carefully  reflect  upon  a  very  practical,  yet  at 
the  same  time — to  the  impenitent,  at  least — dread  re¬ 
ality,  the  terrible  consciousness  of  which  the  soul  is 
susceptible,  and  which  is  the  basis  and  evidence  of  all 
its  other  faculties. 

Nothing  can  be  more  evident  to  the  mind  than  its 
own  consciousness  and  what  that  consciousness  reveals 
or  makes  known.  Every  one  knows  that  he  can  think 
and  reason  and  understand,  and  remember  and  reflect, 
and  love  and  hate,  and  W'ill  and  distinguish  between 
right  and  wrong,  and  enjoy  pleasure  and  suffer  pain, 
and  develop  indefinitely. 

Now,  putting  the  transparent,  the  universal,  and 
the  immutable  law  of  an  endless  development  with  the 
other  powers  of  the  soul,  what  a  wonderful  being  we 
have.  “  What  a  mystery  to  man  is  man  !  ” 

Now,  that  the  soul  is  susceptible  of  eternal  develop¬ 
ment  may  be  as  evident  to  the  mind  as  its  own  ex¬ 
istence.  All  know  that  the  infant  possesses  all  the 
powers  of  the  man  in  an  embryo  state,  and  that  as  soon 
as  born  into  the  world  those  powers  begin  to  develop,. 


158  the  world’s  spiritual  conquest. 

the  child  progressing  in  physical  stature  and  strength 
and  mental  acquirements;  that  soon  it  can  creep,  then 
walk,  then  talk,  lisping  the  names  of  parents,  learning 
its  A,  B,  C’s,  spelling,  reading,  writing,  and  pursuing 
the  higher  branches  of  knowledge.  And  thus,  too, 
Christians  are  represented  as  developing  spiritually, 
growing  up  from  spiritual  childhood  to  strong  men 
and  women  in  Christ  Jesus. 

Indeed,  nothing  should  arouse  Christians  more  in  be¬ 
half  of  the  impenitent,  nor  the  impenitent  more  in  their 
own  behalf,  than  this  same  law  of  endless  development 
of  which  the  soul  is  susceptible.  Annihilate  the  power 
of  development  of  which  the  soul  is  capable,  and 
then,  perhaps,  the  amount  of  knowledge  or  guilt, 
and  the  consequent  enjoyment  or  suffering  to  which 
the  soul  may  attain  during  its  existence,  could  quite 
easily  he  determined.  But  as  it  is,  it  can  not  he  done ; 
because  the  soul,  being  of  endless  duration,  will  de¬ 
velop  eternally  in  a  state  either  of  knowledge,  power, 
and  happiness,  or  of  sin,  guilt,  and  wretchedness. 

Such  is  our  destiny.  “  As  the  tree  falls,  north  or 
south,  so  it  lies.”  So  the  soul,  in  whatever  condition 
when  it  leaves  the  body,  happy  or  miserable,  in  that 
condition  it  must  remain  forever  and  ever.  Oh,  what 

X  ' 

terrible  opposites !  What  infinite  extremes  !  Still  in 
the  one  condition  or  the  other;  there  is  no  avoiding 
it.  God’s  word  for  it :  eternally  fixed,  barred,  bolted, 
and  locked  either  in  the  dark  and  gloomy  vaults 
and  fiery  caverns  of  hell,  constantly  increasing  in  sin, 
guilt,  and  wretchedness,  “where  there  is  weeping 
and  wailing  and  gnashing  of  teeth,  and  where  the 
fire  is  not  quenched  and  the  worm  dieth  not  ”  ;  or  in  a 
state  of  bliss  and  inexpressible  enjoyment,  constantly 
increasing  in  knowledge,  power,  and  happiness,  the 


THE  WORLD’S  SPIRITUAL  CONQUEST,  159 

cup  ever  enlarging  and  always  running  over,  ever 
-approaching  the  Godhead,  but  never  arriving  there ; 
forever  basking  in  the  sunlight  of  God’s  countenance, 
sharing  his  smiles  and  his  glory,  and  taking  large 
draughts  of  his  inexhaustible  love  in  the  midst  of 
holiness,  surrounded  with  all  the  possessions,  the  at¬ 
tractions,  and  the  mansions  of  an  heavenly  inherit¬ 
ance. 

Now,  the  soul  being  of  such  a  nature,  and  en¬ 
dowed  with  such  wonderful  powers  and  susceptible 
of  such  a  vast  amount  of  sin,  guilt,  and  wretched¬ 
ness,  as  well  as  knowledge,  power,  and  happiness — and 
eternally  destined  to  either  the  one  condition  or  the 
other — can  its  value  and  the  importance  of  its  salva¬ 
tion  he  estimated  ?  Count  and  comprehend  the  num¬ 
berless  ages,  days,  hours,  and  seconds  of  eternity, 
then,  and  not  till  then,  count  and  comprehend  the 
inestimable,  the  infinite,  and  the  eternal  value  of  an 
immortal  soul,  and  the  importance  of  its  rescue  and 
salvation. 

3.  Besides  the  impenitent  are  in  infinite  peril.  Like 
one  slumbering  in  a  burning  building,  unconscious  of 
his  situation  and  danger,  is  every  sinner  naturally  in¬ 
sensible  to  his  real  condition,  and  liable  at  every  mo¬ 
ment  to  be  consumed  eternally.  The  flames  of  hell 
are  kindled  around  the  sinner’s  soul.  Hence,  when 
one  is  converted  he  is  represented  as  a  “  brand” 
plucked  from  the  burnings.^  Asa  “brand  ” — that  is, 
something  partially  consumed. 

All  the  evils  within  and  without  the  sinner  are  the 
effects  of  sin,  and  the  flames  destined  eternally  to 
consume  both  soul  and  body  forever  increasing  in 
.severity,  unless  extinguished  by  the  blood  of  Christ. 


160  the  world’s  spiritual  conquest. 

All  the  uneasiness  and  wretchedness  of  a  dis¬ 
eased  mind  or  body — and  frequently  they  are  terribly 
severe — are  hut  a  very  slight  foretaste  of  what  is  to 
he  endured  hereafter,  unless  sin  be  repented  of  and 
pardoned  in  this  life. 

“  Oh,  what  horrors  hang  around  the  second  death,” 
and  what  terrible  dangers  await  the  impenitent  sinner ! 
Still  he  is  slumbering  in  the  arms  of  carnal  security, 
unconscious  of  his  dreadful  condition  and  danger. 
Can  there  possibly  be  greater  insensibility  than  is  nat¬ 
ural  to  the  impenitent  ?  Alas !  they  are  really  “  dead  in 
trespasses  and  in  sins.”  Alive  in  one  sense,  but  dead  in 
another;  dead  spiritually.  How  else  can  we  account 
for  their  spiritual  apathy  and  sinful  recklessness  ? 

True,  like  the  leaf,  at  times  they  for  a  moment  may 
shake  and  tremble  when  the  lightnings  flash,  the 
thunders  roll,  and  the  tempest  rages  around  them,  but 
as  soon  as  all  is  over,  like  the  senseless  leaf,  they  settle 
down  again  into  a  motionless  quiet,  seeming  neither 
to  realize,  nor  at  all  to  reflect  upon  their  infinite  peril. 
“Eyes  have  they,  but  they  see  not-;  ears,  but  they 
hear  not;  neither  do  they  understand.”  They  are 
utterly  destitute  of  a  proper  spiritual  consciousness. 
True,  when  death,  from  disease  or  from  some  other 
danger,  stares  them  in  the  face,  they  may  think  and 
pray  a  little,  and,  perhaps,  make  a  few  good  promises; 
but  as  soon  as  the  danger  is  past,  all  is  again  forgotten. 
God’s  bounties,  entreaties,  and  judgments  they  alike 
treat  with  indifference  and  contempt.  The  Holy  Spirit 
they  grieve  by  resisting  his  wooings  and  strivings. 
God’s  bounties  they  worse  than  waste  in  riotous  living, 
and  all  his  reproofs  and  judgments  they  set  at  naught, 
and  plunge  themselves  deeper  and  deeper  into  vice 


I 


THE  WORLD’S  SPIRITUAL  CONQUEST.  161r 

and  immorality,  perhaps  licentiousness  and  intem¬ 
perance;  or,  if  not  into  such  flagrant,  outbreaking 
sins,  into  secret  faults  equally  vile  in  God’s  sight. 

Thus  they  spend  their  days  and  nights,  week  after 
week,  month  after  month,  year  after  year,  perfectly 
regardless  of  their  danger  and  the  awful  consequences 
of  such  a  course  of  conduct. 

Thus,  in  the  past,  a  large  proportion  of  the  human 
family  has  lived  and  died,  and  is  now  writhing  and 
will  continue  to  writhe  eternally  in  burnings,  gnaw¬ 
ings,  and  anguish. 

If  the  sinner  perceived  his  condition  and  danger 
as  they  really  are,  would  he,  could  he,  for  a  moment 
remain  in  such  a  state  of  perfect  indifference?  I 
venture  to  affirm  that,  doubtless,  before  to-morrow 
morning,  every  impenitent  sinner  in  the  world  would 
be  soundly  converted  if  he  fully  realized  his  awful 
situation  and  danger.  But,  “  Ho  danger,  no  danger,” 
he  says,  because  he  perceives  it  not. 

But  can  there  possibly  be  any  greater  dangers 
than  naturally  surround  the  impenitent?  Bangers 
from  within  and  without;  dangers  from  the  elements 
above  and  earth  beneath;  dangers  upon  the  landf 
and  the  sea;  dangers  from  fire;  dangers  from  water  ; 
especially  from  accident,  the  sword,  famine,  and 
pestilence. 

Life,  indeed,  is  but  a  feeble  light.  How  easily  it 
can  be  destroyed.  Like  the  flickering  blaze  of  a  con 
sumed  candle  the  slightest  breath  can  put  out;  like 
a  scorched  and  brittle  thread  the  slightest  weight 
can  break. 

Besides,  it  is  constantly  unwinding.  Who  can 

begin  to  conceive  the  velocity  or  swiftness  with  which 

this  life  is  unwinding,  either  up  to  a  blissful  heaven 
n- 


162  the  world’s  spiritual  conquest. 

or  down  to  a  burning  hell  ?  Swifter  than  the  whizzing 
and  humming  spindles  in  a  cotton-mill;  swifter 
than  a  cannon  hall  shot  from  a  five-hundred-pounder ; 
swifter  than  thought;  swifter  than  electricity  upon 
the  telegraph  wires ;  swifter  than  the  lightning’s  flash, 
— is  every  one  whirling  through  time  to  a  boundless 
eternity. 

Every  moment  that  passes  snaps  and  takes  a  por¬ 
tion  of  life’s  fiber,  leaving  one  moment  less  to  live. 
Hence  one  begins  to  die  as  soon  as  he  begins  to  live, 
because  every  expiring  moment  takes  a  part  of  this 
life,  hurrying  one  on  and  putting  him  nearer  his 
eternal  destiny. 

The  body,  too,  is  a  very  frail  tenement.  How 
easily  it  can  be  destroyed.  Like  the  bubble  destroyed 
i>y  a  touch.  Were  it  not  for  the  constant,  watch- 
care  of  an  immortal  mind,  and  the  ever-wakeful 
vigilance  and  preservation  of  an  omnipotent  God,  the 
body  would  very  soon  die  and  decay.  How  very 
suddenly  and  by  what  a  slight  injury  it  is  sometimes 
destroyed. 

Besides,  the  body  contains  within  itself  the 
elements  of  dissolution.  Planted  deep  in  its  vitals 
are  the  seeds  of  death,  ripening  every  hour.  Nor 
does  any  one  know  the  moment  they  will  bloom  into 
death,  when  soul  and  body  must  separate,  the  one 
conveyed  away  to  the  dark  and  silent  tomb,  becoming 
the  food  of  worms;  the  other  summoned  into  the 
presence  and  before  the  flaming  bar  of  a  just  God  to 
give  a  strict  and  impartial  account  for  the  deeds  done 
in  the  body,  and,  if  unprepared  to  meet  God,  to  be 
consigned  to  a  state  of  endless  and  indescribable 
wretchedness. 

The  impenitent,  too,  are  exposed  not  only  to 


THE  WORLD’S  SPIRITUAL  CONQUEST.  163 

natural  death,  but  to  eternal  suffering.  Let  no  one 
deny  this  and  contend  that  there  is  no  such  state  as 
that  of  eternal  suffering ;  for  if  there  be  no  eternal  suf¬ 
fering,  there  is  no  eternal  happiness,  because — 

1.  From  the  source ,  the  duration ,  and  the  nature 
of  the  moral  law,  the  one  is  as  evident  as  the  other. 

1. )  The  moral  law  grows  out  of  the  relation  intel¬ 
ligent  beings  sustain  to  God ;  hence  it  is  as  endless  in 
its  duration  as  that  relation.  If,  therefore,  that  rela¬ 
tion  continues  eternally,  so  will  the  law  ;  and  all  who 
are  rational  believe  in  the  endless  duration  of  that 
relation. 

2. )  All  such,  too,  believe  in  the  endless  duration 
of  the  reward  and  the  penalty  attached  to  the  law,  for 
a  law  without  a  reward  and  a  penalty  is  no  law. 

3. )  How,  since  the  penalty  must  be  the  opposite  of 
the  reward — and  the  reward  is  heaven,  or  eternal 
happiness — the  penalty  must  IzS  hell,  or  eternal  suffer¬ 
ing.  If,  therefore,  there  he  no  hell  or  eternal  suffer¬ 
ing,  there  is  no  heaven  or  eternal  happiness.  To 
deny,  therefore,  that  there  is  such  a  state  as  that  of 
eternal  suffering  is  virtually  denying  the  existence 
of  a  law,  a  law-giver,  and  everything  else.  Hence  to 
contend,  as  some  do,  that  there  is  no  such  state  as  that 
of  eternal  suffering  is  virtually  contending  that  there 
is  no  God,  no  law,  no  heaven,  no  hell,  nor  anything 
else  in  existence.  The  one  conclusion  is  as  consistent 
as  the  other. 

2.  But  a  state  of  eternal  suffering  is  not  only  evi¬ 
dent  from  the  source,  the  duration^  and  the  nature  of 
the  moral  law,  hut  it  is  equally  evident  from  the 
object  and  the  nature  of  the  atonement. 

1.)  The  object  of  the  atonement  is  salvation ;  hut 


164 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


salvation  from  what  ?  “  From  our  sins/'  say  some, 

without  explaining  in  what  sense  we  are  to  be  saved 
from  our  sins.  “  To  save  us  from  our  sins,”  you  per¬ 
ceive,  is  a  very  vague  expression  without  a  full 
explanation — the  kind  of  expressions  selected  by  those 
who  deny  such  a  state  as  that  of  eternal  suffering. 

ISTow,  there  are  but  two  possible  senses  in  which  we 
can  be  saved  from  our  sins.  We  must  be  saved  either 
from  sinning  or  from  the  consequences  of  sin.  If  the 
object  of  the  atonement  was  to  save  entirely  from  sin¬ 
ning,  it  failed  in  its  object,  for  “  all  have  sinned.”  If 
from  anything,  therefore,  it  must  have  been  to  save 
from  the  effects  of  sin,  either  in  this  life  or  in  that  which 
is  to  com,e .  If  the  object  of  the  atonement  was  to  save 
entirely  from  the  effects  of  sin  in  this  life,  it  again 
failed  in  its  object,  for  all  to  a  greater  or  less  extent 
are  subject  to  those  effects,  even  the  very  best  Chris¬ 
tians  as  well  as  the  impenitent.  If,  therefore,  the 
object  of  the  atonement  was  not  to  save  entirely  from 
sinning,  nor  from  the  effects  of  sin  in  this  life,  if  from 
anything  it  must  have  been  to  save  from  the  conse¬ 
quences  of  sin  in  another  state  of  existence.  The 
effects  of  sin,  therefore,  must  extend  into  another  life. 

This,  too,  is  admitted  by  a  class  called  Restoration- 
ists.  But  they  deny  that  those  effects  are  endless,  and 
contend  that  at  some  point  in  eternity  all  will  have 
suffered  all  they  deserve,  and  be  restored  to  a  state  of 
perfect  happiness.  .  According,  therefore,  to  their 
theory,  the  atonement  was  neither  necessary,  nor  to 
save  from  anything* because  all  are  to  suffer  all  they 
deserve. 

Such,  however,  is  the  conclusion  of  all  who  deny 
such  a  state  as  that  of  eternal  suffering,  except  those 


THE  WORLD’S  SPIRITUAL  CONQUEST.  1G5 

who  contend  that  the  atonement  was  to  save  all,  than 
which  a  more  subtle,  deceptive,  and  destructive  delu¬ 
sion  could  not  have  been  framed. 

But  finally  such  is  the  substance  of  the  whole 
theory  of  those  who  deny  such  a  state  as  that  of  eter¬ 
nal  suffering;  for  it  is,  within  itself,  a  contradiction, 
denying  what  it  affirms,  representing  God’s  word  as  a 
lie  and  Christ  as  a  liar,  and  that  certain  doctrines  are 
correct,  which,  in  fact,  have  not  the  slightest  founda¬ 
tion  in  truth.  But  enough. 

2.)  Note  again,  that  the  nature  of  the  atonement 
is  a  conclusive  evidence  of  future  and  eternal  suffer¬ 
ing.  The  atonement  consisted  in  the  shedding  of 
blood,  innocent  suffering,  and  death.  Now,  if  there 
had  been  any  other  way  possible  by  which  God  could 
have  been  just  and  save  the  sinner,  it  is  more  reason¬ 
able  to  conclude  that  he  would  have  preferred  that 
way  than  that  he  would  have  allowed  or  even1  en¬ 
couraged  innocent  suffering.  Or,  in  other  words,  if 
any  length  of  time  or  degree  of  suffering  would  have 
satisfied  the  law  and  relieved  the  sinner  from  eternal 
suffering,  it  is  more  reasonable  to  suppose  that  God 
would  have  subjected  the  whole  human  family  to  that 
length  of  time  or  degree  of  suffering  than  that  he 
would  have  sent  his  Son  into  the  world  to  sutler  and 
die  as  he  did.  But  since  Christ  has  come  and  suffered 

t 

and  died,  thus  making  the  atonement,  it  is  evident 
that  there  was  no  other  way  possible  by  which  the 
sinner  could  have  been  saved. 

Hence  that  without  the  atonement  every  sinner 
must  have  suffered  eternally. 

Hence  that  the  object  of  the  atonement  was  to 
save  from  eternal  suffering. 


166 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


Hence  that  there  is  such  a  state  as  that  of  eternal 
suffering1,  and  every  sinner  is  naturally  exposed  to  it. 

Again  :  The  impenitent  are  not  only  thus  exposed, 
hut  if  they  happen  to  die  unprepared  to  meet  God 
they  must  suffer  eternally,  for  the  Savior  says  they 
shall.  Said  he/  “And  these  ”  (that  is,  those  unpre¬ 
pared  to  meet  God  when  summoned  into  his  presence) 
“  shall  go  away  into  punishment  eternal.”  (Mat.  xxv, 
46.)  True,  in  the  old  scripture  version  it  reads,  “  ever¬ 
lasting  punishment,”  but  in  the  original  it  reads 
ueis  kolasin  aionion”  ;  eis,  into;  kolasin ,  punishment; 
aionion,'  eternal — into  punishment  eternal. 

According,  therefore,  to  Christ’s  own  word,  there 
is  not  only  such  a  state  as  that  of  eternal  suffering, 
but  those  who  happen  to  die  unprepared  to  meet  God 
must  suffer  eternally. 

Then  the  sinner’s  eternal  destiny,  for  good  or  ill,  is 
suspended  upon  every  moment  of  this  life.  He  can 
not  be  both,  nor  can  he  be  neither,  and  hence  he  must 
be  the  one  or  the  other  at  every  moment.  That  is, 
the  sinner  can  not  be  both  penitent  and  impenitent  at 
the  same  time,  nor  can  he  be  neither  penitent.,  nor 
impenitent ;  hence  he  must  be  the  one  or  the  other  at 
every  moment. 

How,  at  every  moment  the  sinner  remains  impen¬ 
itent  he  is  exposed  to  a  state  of  eternal  suffering,  but 
at  the  moment  he  repents  and  obtains  pardon  he  is 
relieved  from  such  a  state,  and  adopted  as  a  son  or 
daughter  into  God’s  family,  and  “made  heir  and  joint 
heir  with  Jesus  Christ  to  an  heavenly  inheritance.” 

Certal  nly  it  is  of  infinite  importance  that  the  sinner 
be  relieved  from  such  a  state  of  awful  exposure  and 
his  eternal  good  secure  to  him  at  every  moment. 


THE  WORLD’S  SPIRITUAL  CONQUEST.  167 

Since,  therefore,  the  object  of  the  evangelizing  work  ia 
to  rescue  the  sinner  from  the  one,  putting  him  in  pos¬ 
session  of  the  other,  its  importance  must  be  infinite. 

Again  :  The  sinner  is  not  only  thus  exposed,  but 
it  is  perfectly  uncertain  when ,  where ,  or  how  he  will  be 
called  from  this  life  into  another. 

Who  knows  when  ?  In  what  year  ?  In  wThat 
month  of  the  year  ?  In  what  week  of  the  month  ? 
In  what  day  of  the  week?  In  what  hour  of  the  day? 

In  what  minute  of  the  hour?  In  what  second  of  the 

»  —>4 

minute?  Soon,  very  soon,  the  last  tick  of  the  clock 
will  come  in  the  case  of  every  one.  But  when  ?  The 
Savior  replies,  “  In  such  an  hour  as  ye  think  not v 
therefore  be  ye  also  ready.” 

Who  knows  where  ?  At  home  or  abroad  ?  On 
the  land  or  the  sea  ?  Among  friends  or  foes  ?  Ho 
one  knows. 

Who  knows  how  f  And  we  may  ask  legion,  for 
the  different  ways  in  which  this  life  may  be  destroyed 
are  almost  innumerable. 

Besides,  it  is  not  only  perfectly  uncertain  when, 
where,  or  how  the  sinner  will  be  summoned  into  the 
presence  of  God,  but  he  is  liable  at  every  moment  to 
die,  and  to  be  eternally  fixed  in  a  state  of  indescribable 
wretchedness.  Talk  not  of  security  and  safety  where 
there  is  none.  Ho  greater  dangers  can  possibly  be 
conceived  than  naturally  surround  the  impenitent. 
Suspended  from  eternity  in  time  by  the  brittle  thread 
of  life,  they  hang  dangling  between  heaven  and  hell, 
that  thread  liable  at  every  moment  to  be  severed  and 
they  precipitated  into  the  dark  and  fathomless  abyss 
of  eternal  despair.  Life,  indeed,  is  but  a  brittle  thread 
and  feeble  light;  how  easily  it  can  be  destroyed.  Be- 


(168  THE  WORLD  S  SPIRITUAL  CONQUEST. 

sides,  it  is  constantly  unwinding.  Every  moment 
that  passes  takes  a  portion  of  this  life,  leaving  one 
moment  less  to  live,  lienee  as  soon  as  the  ball  of 
Lite  is  received,  it  begins  to  unwind,  and  whizes  with 
lightning  speed  to  its  end.  • 

Is  there  no  danger  of  sudden  death  ?  Ask  the 
vast  numbers  who  in  the  midst  of  apparent  health 
have  instantly  expired. 

Is  there  no  danger  of  death  from  violence  ?  Ask 
the  billions  who  have  thus  been  killed;  very  many 
by  quarreling  and  fighting,  by  highway  robbers  and 
midnight  assassins,  by  wild  beasts  and  poisonous  rep¬ 
tiles,  and  vast  numbers  more  by  wars,  even  in  our 
own  favored  land,  as  well  as  in  other  parts  of  the 
world. 

Is  there  no  danger  of  death  from  tornadoes  f  Ask 
the  vast  numbers  who  have  been  blown  out  of  exist¬ 
ence. 

Is  there  no  danger  of  death  from  lightning  f  Ask 
the  thousands  who  have  been  instantly  struck  dead 
in  their  tracks. 

Is  there  no  danger  of  death  from  accident  f  Ask 
the  vast  multitudes  who  in  various  ways  have  thus 
•been  killed ;  in  traveling  upon  land  or  water,  by 
falling  in  walking,  by  horses  running  away,  vehicles 
overturning,  boats  upsetting,  collisions  on  railroads, 

.  vessels  taking  fire,  springing  aleak,  wrecking,  strand¬ 
ing,  foundering,  sinking,  and  the  very  many  who 
accidentally  fall  overboard.  Is  there  no  danger  of 
the  ax  glancing,  the  tree  falling,  the  horse  kicking, 
i  or  being  accidentally  crushed  by  machinery,  or  shot, 
or  drowned? 

Is  there  no  danger  of  death  from  fire  f  Ask  the 


THE  WORLD’S  SPIRITUAL  CONQUEST.  169 

millions  who  in  the  past,  and  of  late  at  Boston,  Chi¬ 
cago,  and  other  parts  of  the  West  and  of  the  world, 
have  unexpectedly  been  burned  up  alive. 

Is  there  no  danger  of  death  from  famine  f  Ask  the 
multitudes  who  have  starved  and  frozen  to  death. 

Is  there  no  danger  of  death  from  disease  f  Ask  the 
large  proportion  of  the  human  family  that  has  been 
swept  from  the  earth  by  the  cholera,  raging  fevers, 
and  very  many  other  fatal  and  destructive  epidemics. 

“  True,”  says  one,  “  danger  enough  to  others,  but 
not  to  me.”  How  does  he  know  ?  Talk  of  the  safety 
of  an  impenitent  sinner!  Talk  as  wTell  of  the  safety 
of  one  in  a  burning  building,  unconscious  of  his  situ¬ 
ation  and  danger.  Every  impenitent  person  in  health 
even,  and  by  his  own  quiet  fireside,  is  in  about  as  much 
danger  as  the  soldier  upon  the  battle-field  in  the  midst 
of  the  fiercest  action,  the  balls  and  shells  whizzing  in 
every  direction.  The  very  air  we  breathe,  the  water 
we  drink,  the  food  we  eat,  are  fraught  with  death. 

The  shafts  of  death  are  Hying  thick  and  fast  around 
the  sinner,  liable  at  every  moment  to  penetrate  life’s 
vitals,  withering  the  body,  and  launching  the  immortal 
spirit  into  another  world  and  an  endless  perdition.  If 
protected  and  preserved  at  all,  protected  and  preserved 
alone  by  an  almighty  shield  and  infinite  mercy.  But 
that  mercy  slighted  will  soon  be  withdrawn;  then 
the  impenitent  are  ruined,  soul  and  body,  for  time  and 
eternity.  Such  is  the  object  of  the  evangelizing  work, 
and  such  are  some  of  the  great  and  glorious  results  it 
contemplates  as  it  relates  to  both. time  and  eternity; 
and  such  the  condition,  value,  and  danger  of  the  soul; 
and  such  its  nature,  susceptibilities,  duration,  and 
destiny;  and  such  its  infinite  peril,  insensibility,  ex¬ 
posure,  and  liability.  Yes — 


170  the  world’s  spiritual  conquest. 

Hear,  0  heavens !  and  give  ear,  O  earth !  the 
object  of  the  evangelizing  work  is  the  subjugation,  the 
rescue,  and  the  salvation  of  vast  multitudes  already 
smoking  and  blazing  in  sin,  from  eternal  burnings. 
Hence  it  is  of  infinite  importance,  and  should  be  car¬ 
ried  forward  with  the  utmost  dispatch  and  the  most 
vigorous  energy.  “  Go  ye,  therefore.” 


SECTION  II. 

ITS  IMPERATIVE  NECESSITY. 

Again :  Viewed  with  respect  to  its  necessity 
nothing  can  be  conceived  to  be  more  imperative  nor 
of  greater  importance.  Now,  it  would  seem  that 
beings  endowed  with  reason  would  not  become  so 
awfully  irrational  as  to  suppose  that  when  God  uses 
language  signifying  action,  he  means  inaction  ;  or,  if 
action  be  required,  it  is  of  no  consequence;  yet  such 
is  the  strange  anomaly  among  even  professing  Chris¬ 
tians.  For  though  God  says,  “  Go  ye,  therefore,  into 
all  the  world  and  teach  ”  (or  disciple)  “all  nations,”  yet 
some  seem  to  suppose  that  either  action  is  not  required, 
or,  if  it  be  required,  it  is  of  no  consequence.  But  not¬ 
withstanding  Antinomianism  and  all  other  isms  to  the 
contrary,  the  evangelizing  work  is  of  the  most  imper¬ 
ative  necessity. 

And  here,  with  the  apostle,  let  us  inquire  “  How” 
the  impenitent  “  can  believe  in  him  of  whom  they 
have  not  heard  ?  and  how  they  can  hear  without  a 
preacher”?  Or,  in  other  words,  how  a  single  sinner 


THE  WORLD’S  SPIRITUAL  CONQUEST.  171 

* 

can  be  converted  and  saved  without  the  use  of  Chris¬ 
tian  or  human  instrumentality  ? 

Now,  not  stopping  to  dwell  upon  this  question  ab¬ 
stractly,  let  us  at  once  inquire  whether  any  such  con¬ 
version  has  ever  occurred?  Review  the  past,  look 
over  the  world,  read  history,  search  the  records  and 
the  Scriptures ;  can  such  a  conversion  he  found  ?  In¬ 
deed,  very  many  were  converted  before  Christ’s  advent 
into  the  world,  and  since  then  vast  numbers  have  been 
converted ;  but  how  was  their  conversion  secured  ? 
In  vain  review  the  past,  in  vain  look  over  the  world, 
in  vain  read  history,  in  vain  search  the  records  and  the 
Scriptures;  except,  perhaps,  Adam  and  Eve,  I  chal¬ 
lenge  the  whole  to  produce  a  conversion  which 
was  wholly  secured  without  the  use  of  Christian  or 
human  instrumentality  ?  Aside  from  Adam  and  Eve, 
such  a  conversion  can  not  he  found  within  the  annals 
of  time. 

I  believe,  however,  Antinomians  contend  that  the 
Apostle  Paul  was  such  an  example.  They  seem  to 
suppose  that  no  instrumentality  at  all  was  used  in  his 
conversion.  That  he  believed  in  him  of  whom  he  had 
not  even  heard,  and  that  he  actually  heard  without  a 
preacher,  than  which  nothing  can  be  more  absurd. 
But  the  apostle  had'frequently  heard  of  Christ  before 
his  conversion ;  the  gospel  had  frequently  been 
presented  and  confirmed  to  his  mind,  and  he  had  been 
urged  to  embrace  and  obey  it,  not  only  by  the  word 
of  mouth,  but  by  the  holy  lives  and  sometimes  suffer¬ 
ings  and  death  of  those  he  was  persecuting.  The 
apostle,  therefore,  was  not  one  whose  conversion  was 
wholly  secured  without  the  use  of  Christian  or  human 
instrumentality.  His  faith,  like  all  others  had  come 


172  the  world’s  spiritual  conquest. 

“  by  hearing,  and  hearing  by  the  word  of  God.”  That 
is,  his  faith  had  come  by  means  of  hearing  the  gospel 
preached— that  is,  the  preaching  of  the  gospel  had 
been  a  means  of  preparing  his  heart  to  receive  that 
faith  wdiich  afterwards  was  bestowed  upon  him  in 
such. a  miraculous  manner.  Hence  when  he  said, 
“  So  then  faith  cometh  by  hearing,  and  hearing  by 
the  word  of  God,”  he  spoke  from  experience,  for  his 
faith  had  come  in  that  way;  nor  can  we  conceive  how 
else  it  could  have  come. 

“  But,”  asks  one,  “  are  not  all  things  possible  with 
God  ?  ”  But  returning  the  question,  are  all  things 
possible  with  God  ?  Can  God  do  what  is  inconsistent? 
Can  God  begin  the  existence  of  a  being  and  have  that 
being  self-existent?  Can  God  act  in  direct  opposition 
to  his  own  purposes?  Can  God  deny  himself?  Can 
God  lie?  Certainly  there  are  some  things  which  Gcd 
himself  can  not  do.  In  short,  God  can  do  what  is  con¬ 
sistent,  but  he  can  not  do  what  is  inconsistent. 

How,  it  would  not  be  consistent  for  God  to  convert 
a  sinner  without  the  use  of  Christian  or  human  instru¬ 
mentality,  because  he  has  purposed  to  use  such 
instrumentality  in  the  sinner’s  conversion. 

From  what  we  know  of  the  conversion  of  souls, 
it  is  evident  that  God  has  purposed  to  convert  them  by 
the  use  of  means,  and  that  one  means  he  has  purposed 
to  use  in  their  conversion  is  the  preaching  of  the  gos¬ 
pel  ;  for  we  read,  “  It  pleased  God,”  not  by  foolish 
preaching,  but  “by  the  foolishness  of  preaching  to 
save  them  that  believe.”  Since,  now,  the  gospel  can 
not  be  preached  without  Christian  or  human  instru¬ 
mentality,  it  is  evident  that  God  has  purposed  to  use 
such  instrumentality  in  the  sinner’s  conversion.  If, 


THE  WORLD’S  SPIRITUAL  CONQUEST.  173 

therefore,  he  could  be  converted  without  the  'use  of 
such  means,  lie  could  be  converted  in  direct  opposi¬ 
tion  to  God’s  own  purpose,  which  is  impossible. 

“But,”  says  another,  44  4  it  is  not  by  might,  nor  by 
power,  but  by  my  spirit,  saith  the  Lord.’  4  Paul  may 
plant  and  Apollos  water,  but  it  is  God  that  giveth  the 
increase.’  ”  All  true  in  one  sense,  but  not  in  another. 
That  scripture  language  is  frequently  quoted  to  show 
that  if  there  be  any  spiritual  increase  it  is  all  of  God, 
and  that  Christian  labor  is  of  no  consequence.  Just 
as  Satan  would  have  it.  He  would  have  it  all  faith 
and  no  works,  or  all  works  and  no  faith.  To  him  it 
makes  no  difference  which,  for  in  either  case  he  has 
the  ascendency. 

For  instance,  like  a  man  ascending  a  swift  current 
in  a  boat  with  the  two  oars,  faith  and  works.  One 
calls  out  to  him :  44  Sir,  all  you  need  to  do  is  to  use 
the  oar  of  faith.”  He  applies  the  oar  of  faith  ; 
around  the  boat  goes  one  way,  and  down  the  stream. 
Another  calls  out  to  him  :  44  Sir,  all  you  need  to  do 

is  to  use  the  oar  of  works.”  He  applies  the  oar  of 
works ;  around  the  boat  goes  the  other  way,  and 
down  the  stream.  A  third  calls  out  to  him  :  44  Sir, 
use  both  oars.”  He  applies  both  oars,  and  the  boat 
moves  forward.  So  44  faith  without  works  is  dead,” 
and  works  without  faith  are  dead;  but  put  faith 
and  works  together,  and  something  is  accomplished. 
Said  the  Apostle  James,  44 1  will  show  you  my  faith 
by  my  works.”  That,  and  no  other,  is  the  right  kind 
of  faith ;  for  a  do-nothing  faith  is  like  a  body  without 
a  soul — it  is  dead,  dead,  dead  ! 

How  a  soulless  faith  will  never  do,  because  the 
planting  and  watering  are  as  indispensable  as  the 


174  the  world’s  spiritual  conquest. 

power  of  God,  and  the  power  of  God  as  the  planting 
and  watering.  Both  are  indispensable,  for  the  one 
without  the  other  will  accomplish  nothing.  It  is  so 
naturally.  Unless  the  farmer  plow  and  plant,  he  will 
receive  nothing;  nor  will  he  receive  anything  unless 
God  raises  up  the  seed.  So  spiritually.  Unless  Chris¬ 
tians  labor,  none  will  he  converted ;  nor  will  any  be 
converted  unless  God  attend  and  bless  the  labor. 

Would  a  single  sinner  ever  have  been  converted 
had  nothing  been  done  to  secure  his  conversion? 
Since  the  fall  of  man  vast  numbers  have  been  con¬ 
verted.  But  how  was  their  conversion  secured?  On 
the  day  of  Pentecost,  “  about  three  thousand  were 
converted  and  added  to  the  Church.”  But  had  not 
Peter  and  others  been  there  to  preach  to,  pray  for, 
and  labor  with  the  people,  would  a  single  soul  have 
been  converted?  There  is  not  the  slightest  evidence 
that  a  day  of  Pentecost  would  ever  have  occurred, 
much  less  that  any  one  would  have  been  con¬ 
verted  on  that  day,  had  no  one  been  there  to  preach 
to,  pray  for,  and  labor  with  the  people.  So,  too,  with 
respect  to  all  the  conversions  which  occurred  during 
the  time  of  the  apostles  and  primitive  Christians,  and 
which  occurred  during  the  great  Reformation  of  the 
sixteenth  century ;  and,  finally,  which  have  occurred 
since  the  fall  of  man. 

Had  not  Judson  nor  any  other  missionary  gone  to 
Burmah,  and  there  preached  to,  prayed  for,  and  labored 
with  the  people,  would  a  single  Burmese  have  been 
converted  ?  Hot  a  single  Burmese,  Assamese,  Siamese, 
Chinese,  Caren,  nor  any  other  heathen  would  ever 
have  been  converted  had  no  missionaries  gone  among 
them  preaching,  praying,  and  laboring.  It  is  the 


THE  WORLD’S  SPIRITUAL  CONQUEST.  175 

height  of  folly  to  suppose  a  single  soul  would  ever 
have  been  converted  had  nothing  been  done  to  secure 
his  conversion. 

The  necessity,  therefore,  of  the  evangelizing  work 
arises  from  an  established  law  or  an  established  order 
of  sequence  between  the  result  of  doing  and  not  doing. 
The  result  of  doing  is  not  merit,  but  salvation ;  the 
result  of  not  doing  is  eternal  ruin. 

True,  the  very  best  and  the  most  extensive  Chris¬ 
tian  labor  possesses  no  merit  at  all,  nor  is  it  in  the 
least  effective  for  good,  only  so  far  as  God  makes  it 
such.  Still  it  seems  that  God  uses  worms  to  tunnel 
through  mountains,  and  the  foolish  and  weak  things 
of  the  world  to  confound  the  wise  and  mighty.  So, 
though  Christian  labor  is  within  itself  perfectly  im¬ 
potent  or  useless,  yet  it  seems  that  God  has  deter¬ 
mined  that  it  shall  be  one  of  the  principal  means  in 
his  hands  for  the  sinner’s  conversion  and  this  world’s 
spiritual  conquest.  Without  it,  therefore,  the  work 
can  not  be  accomplished.  Consequently,  the  result  of 
doing  is  not  merit,  but  salvation ;  the  result  of  not 
doing  is  eternal  ruin.  Such  is  the  law  and  such  the  im¬ 
perative  necessity  and  infinite  importance  of  the  evan¬ 
gelizing  work. 


section  in. 

ITS  UTILITY. 

And  finally,  viewed  with  respect  to  its  utility , 
nothing  can  be  conceived  to  be  more  important ;  and 
here  neither  time  nor  patience  will  admit  of  scarcely 
beginning  to  recount  the  innumerable  advantages  and 


176 .  THE  world’s  spiritual  conquest. 

unlimited  successes  which  have  attended,  are  now  ar. 
atending,  and  will  continue  to  attend  the  evangelizing 
work. 

As  it  relates  even  to  time,  no  one  of  intelligence 
will  attempt  nor  pretend  to  fully  delineate  all  the  ad¬ 
vantages  and  successes  which  have  arisen,  are  now 
arising,  and  will  continue  to  arise  from  the  work. 
The  whole  of  civilization  and  enlightenment,  as  well 
as  Christianization,  everything  really  valuable  in  civil 
government,  the  arts  and  sciences,  and  the  different 
discoveries  and  inventions  of  the  day,  have  come  di¬ 
rectly  or  indirectly  from  Christianity  and  the  evan¬ 
gelizing  work. 

The  work,  however,  as  it  relates  to  another  life,  is 
where  especially  it  attains  its  majority  and  infinitude. 
Eternity  alone  can  disclose  the  unlimited  advantages 
and  infinite  importance  of  the  evangelizing  work. 

Again,  viewed  in  its  tendencies,  there  is  noth¬ 
ing  to  compare  with  it.  No  branch  of  industry  tends 
more  to  good  nor  to  secure  the  object  proposed  than 
does  the  evangelizing  work.  Millions  upon  billions 
have  been  converted  through  its  instrumentality. 
Whenever  and  wherever  it  has  been  properly  under¬ 
taken  and  carried  forward,  whether  among  the  civil¬ 
ized  or  the  savage,  there  has  been  no  lack  of  success. 

If  any  doubt  it,  let  them  carefully  read  and  reflect 
upon  the  results  of  the  work  on  Water  Street  and  at 
the  Five  Points  in  New  York  city,  and  among  the 
outcasts  of  England,  as  well  as  other  dark  and  deso¬ 
late  portions  of  the  earth — especially  among  the 
heathen,  where  a  few  years  ago  there  was  not  a  single 
convert,  much  less  Christian  church,  but  where 
churches  can  now  be  counted  by  the  thousand  and 
converts  by  the  million. 


THE  WORLD’S  SPIRITUAL  CONQUEST.  177 

Doubt  the  utility  of  the  evangelizing  work !  Much 
more  doubt  the  utility  of  every  other  thing.  Let 
doubters  carefully  read  and  reflect  upon  the  past  and 
present  history  of  the  heathen  world,  whether  can¬ 
nibal,  savage,  or  hottentot,  and  then  see  if  they  can 
doubt. 

If  anything  is  lacking  in  the  work,  certainly  it  is 
not  success ,  but  men  and  means  to  carry  it  on.  Yes, 
I  repeat,  men  and  means  to  carry  it  forward.  That 
is  what  is  lacking  in  this  community  and  in  every 
other.  Give  us,  therefore,  the  men  and  means  that 
should  be  furnished  and  could  be  furnished  by  the 
cold-hearted,  selfish,  penurious,  indifferent,  and  inact¬ 
ive  professing  Christians,  and  doubtless  the  work 
would  very  soon  be  accomplished. 

How  frequently  we  hear  the  Macedonian  cry, 
“  Come  over  and  help  us.”  How  often  we  read  and 
hear  appeals  from  both  missionaries  and  others  for 
men  and  means  to  carry  forward  the  work  where  it 
has  already  been  commenced.  What  does  this  argue  ? 
That  the  evangelizing  work  is  lacking  in  utility? 
The  opposite.  That  it  is  of  the  very  greatest  utility, 
tending  more  to  good  and  to  secure  the  object  pro¬ 
posed  than  all  other  kinds  of  labor  put  together. 

Such,  now,  being  the  high  object,  the  imperative 
necessity,  and  the  great  utility  of  the  evangelizing 
work,  is  there  any  means  by  which  its  importance  can 
be  estimated  ?  Hot  in  the  judgment  of  those  who 
are  rational. 

Rouse  ye,  rouse  ye,  therefore,  Christian  heralds! 
On  to  the  conflict  and  to  the  conquest !  never  flinching 
nor  flagging  in  the  battle  until  King  Immanuel,  the 
great  head  of  the  Church  and  captain  of  our  salvation, 


178 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


either  says,  “  Enough,  come  up  higher,”  or  the  whole 
world  is  brought  into  subjection  to  his  mild  scepter. 

IsTow,  are  there  any  so  spiritually  blind  and  dead  as 
not  to  perceive,  understand,  and  realize  that  the  evan¬ 
gelizing  work  is  indeed  of  infinite  importance?  If 
so,  such  should  very  carefully  and  prayerfully  inquire 
“Am  I  in  the  least  converted  and  a  child  of  grace? 
Or  am  I  6  still  in  the  gall  of  bitterness  and  bonds  of 
iniquity,  having  no  part  or  lot  in  the  matter,’  with  the 
judgments  of  God  hanging  over  me?”  Certainly, 
converted  or  unconverted,  we  all  know  that  a  terrible 
woe  is  pronounced  upon  those  who  are  “  at  ease 
in  Zion.” 

May  God,  therefore,  grant  for  his  Son’s  sake,  and 
for  the  sake  of  the  perishing  millions  of  earth,  that 
all  may  carefully  and  prayerfully  reflect  upon  what  has 
now  been  said,  and,  especially,  clearly  perceive,  fully 
understand,  and  properly  realize  not  only  that  the 
evangelizing  wTork  is  of  infinite  importance,  hut  that 
such  is  indeed  their  perception,  understanding,  and 
consciousness,  by  not  suffering  themselves  to  fail  in 
acting  accordingly. 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


179 


PART  IY. 

Indispensabilities,  in  which  everything  incompati¬ 
ble  Yvith  the  spirit,  teachings,  and  example  of  Christ 
is  disapproved,  thus  cutting  up,  root  and  branch,  the 
whole  of  Christian  inconsistency. 


CHAPTER  I. 

A  PROPER  CONVICTION  ON  THE  PART  OF  THE  IMPENITENT — 
THE  OPERATION  OF  THE  HOLY  SPIRIT  IN  CONNECTION 
WITH  THE  WORD — TO  DEPRIVE  SATAN  OF  HIS  AD¬ 
VANTAGE — CONSISTENT  CHRISTIAN  CONDUCT — PURITY 
AND  UNIFORMITY  OF  CONDUCT. 

Having  now,  upon  the  world’s  conversion  to  Christ, 
•established  its  possibility,  its  infinite  obligation,  and 
its  infinite  importance,  we  again  propose,  by  the  aid  of 
the  Ploly  Spirit,  to  dwell  upon(  how  the  work  must  be 
done  or  what  is  indispensable  to  its  accomplishment. 

And  here  it  is  stated  that,  in  the  judgment  of  your 
author,  the  sum  total  of  indispensabilities  is  a  proper 
conviction  on  the  part  of  the  impenitent.  Ho  one  is 
apt  to  apply  to  a  physician  for  a  remedy  except  those 
realizing  their  need  of  one.  So,  unless  the  impenitent 
are  convinced  of  their  need  of  a  Savior,  they  will 
never  apply  to  him  for  salvation,  nor  become  recon¬ 
ciled  to  his  will ;  and  until  they  thus  become  recon¬ 
ciled  this  world  can  not  be  subdued  spiritually.  Hor 
will  the  impenitent  ever  realize  their  need  of  a  Savior 
until  thoroughly  convinced  of  their  lost  condition  and 


180  THE  world’s  spiritual  conquest. 

danger ,  and  the  reality ,  'possibility ,  and  necessity  of  a. 
change  of  heart. 

Now,  ascertaining  what  is  necessary  to  such  a  con¬ 
viction,  we  have  obtained  the  key  to  the  sinner’s  con¬ 
version  and  this  world’s  spiritual  conquest. 

1st.  One  thing  indispensable  to  such  a  conviction 
is  the  operation  of  the  Holy  Spirit  in  connection  with 
u  the  ivord.”  But  in  admitting  this,  we  should  not 
forget  that  there  is  a  Satanic  spirit  as  well  as  Holy 
Spirit,  and  that  both  are  operating  upon  the  hearts  of 
men— the  one  enlightening,  the  other  deceiving — and 
that  both  work  by  the'  use  of  means.  The  Holy 
Spirit' works  by  means  of  “the  word,”  his  two-edged 
sword,  wielded  through  the  truly  converted.  Satan 
works  by  means  of  his  lies,  wielded  through  his 
friends,  whether  fallen  spirits,  professed  Christians, 
or  non -professors. 

Thus  the  powers  of  light  and  darkness  are  both; 
warring  for  the  soul — the  one  to  save,  the  other  to- 
destroy. 

The  Holy  Spirit  is  all  the  time  trying  to  convince 
the  sinner  that  there  is  a  great  difference  between  him 
and  a  Christian,  and  that  without  repentance  and  a 
radical  change^of  heart  he  must  be  forever  lost. 

Satan  is  all  the  time  trying  to  convince  the  sinner 
that  there  is  no  difference  between  him  and  a  Chris¬ 
tian,  and  that  repentance  and  a  change  of  heart  are  of 
no  consequence. 

In  the  word,  the  Holy  Spirit  clearly  and  distinctly 
points  out  to  the  sinner  what  he  is  and  what  he  must 
be  in  order  to  be  saved,  and  then,  in  confirmation  of 
the  same,  holds  up  to  his  view  the  character  and  con¬ 
duct  of  those  truly  converted  and  living  consistent 
with  their  profession. 


THE  WORLD’S  SPIRITUAL  CONQUEST.  181 

But  Satan  denies  the  whole,  and  in  confirmation 
of  the  same,  holds  up  to  the  sinner’s  view  the  character 
and  conduct  of  those  professing  to  be  Christians  but  liv¬ 
ing  very  inconsistent  with  their  profession.  And  here, 
unfortunately,  Satan  frequently  has  the  advantage, 
for  frequently  more  professing  Christians  are  living 
inconsistent  with  their  profession  than  consistent 
with  it.  A  lamentable  fact !  But  so  it  is. 

Now,  this  Satanic  advantage  secured  through  im¬ 
proper  Christian  conduct  is  doubtless  one  of  the 
greatest  obstacles  to  the  sinner’s  conversion  and  this 
world’s  spiritual  conquest.  Remove  that  obstacle, 
therefore,  and  nearly  every  sinner  is  accessible,  and  the 
world  can  quite  easily  be  converted  to  Christ.  But 
with  that  obstacle  in  the  way,  it  is  about  impossible  to 
get  at  the  sinner  or  to  evangelize  the  world.  Conse¬ 
quently-— 

2d.  Another  thing  indispensable  to  the  accom¬ 
plishment  of  the  work  is  to  deprive  Satan  of  his  advan¬ 
tage.  Let  Satan  obtain  no  plausible  argument  against 
Christianity  from  the  conduct  of  its  professed  friends, 
and  the  right  arm  of  his  power  is  quite  paralyzed. 

It  is  improper  Christian  conduct  which,  in  Satan’s 
hands,  is  so  very  prolific  for  evil,  for  the  influence  of  one 
professing  Christian  on  the  side  of  Satan  tends  n*ore  to 
■dishonor  God  and  to  ruin  souls  than  the  influence  of  one 
hundred  of  the  impenitent.  Doubtless  the  Savior  had 
in  view  this  same  fact  when  he  commanded  his  follow¬ 
ers  to  “abstain  from  every  appearance  of  evil.”  He 
perceived  that  Satan  would  take  advantage  not  only  of 
actual  transgressions,  but  of  even  apparent  impro¬ 
prieties.  Hence,  also,  his  requirement  to  entire 
consecration,  non-conformity  to  the  world,  and  sep¬ 
aration  from  sinners.  “  I  beseech  you,  therefore, 


182  the  world’s  spiritual  conquest. 

brethren,  by  the  mercies  of  God,  that  ye  present  your 
bodies  a  living  sacrifice,  holy,  acceptable  unto  God,, 
which  is  your  reasonable  service.  And  be  not  con¬ 
formed  to  this  world,  but  be  ye  transformed,  that  ye 
may  prove  what  is  that  good,  and  acceptable,  and 
perfect  will  of  God.”  “  Come  out  from  among  them, 
be  ye  separate,  saith  the  Lord ;  have  no  fellowship 
with  the  unfruitful  works  of  darkness,  but  rather 
'  reprove  them,”  and  thus  “walk  worthy  of  the  high 
vocation  wherewith  ye  are  called,  glorifying  God  with 
your  body  and  spirit,  which  are  his.”  “  He  that  saith 
he  abideth  in  him  ought  himself  also  so  to  walk,  even 
as  he  walked.” 

Doubtless  all  these  requirements  were  given  in 
view  of  the  dishonoring  and  ruinous  tendency  of  dis¬ 
orderly  Christian  conduct. 

One  reason  why  such  conduct  is  so  dishonoring 
and  ruinous  in  its  tendency  is  because,  with  respect  to 
Christianity,  the  impenitent  reason  more  from  the 
concrete  than  from  the  abstract — that  is,  they  judge 
Christianity  more  from  its  externals  or  representatives 
than  from  its  nature.  They  look  at  the  outer,  not  the 
inner  man.  They  look  at  the  external  expression,  not 
at  the  nature  of  the  subject  treated  of.  And  hence 
apparently  discrepant  scripture  language  and  im¬ 
proper  Christian  conduct  have,  through  the  device  of 
Satan,  great  weight  in  the  sinner’s  mind. 

Perhaps,  now,  some  may  object  to  this  course  of 
reasoning,  and  contend  that  we  have  no  right  thus  to 
shift  the  responsibility  from  sinners  to  Christians,, 
because,  say  they,  the  impenitent  are  not  under  the 
necessity  of  thus  judging  of  Christianity.  But 
if  the  following  language  be  correct,  there  is  a 
greater  necessity  for  this  than  many  are  apt  to 


THE  WORLD’S  SPIRITUAL  CONQUEST.  183 

suppose.  Excepting  the  italics  —  said  the  Holy 
Spirit,  through  the  apostle,  aThe  natural  man 
receiveth  not  the  things  of  the  spirit  of  God,  for  they 
are  foolishness  unto  him;  neither  can  he  know  them,, 
because  they  are  spiritually  discerned.”  From  this,  it 
seems  that  the  sinner  can  not  understand  the  nature 
of  spiritual  things  until  after  his  conversion,  and  that 
until  then  he  must  necessarily  judge  of  Christianity 
from  its  externals  or  representatives,  rather  than  from 
its  nature. 

This  thought  suggests  what,  in  the  sinner’s  mind, 
will  produce  the  greatest  amount  of  conviction. 
It  suggests — 

1.  The  great  importance  and  necessity  of  a  pure 
version  and  correct  interpretation  of  the  Scriptures. 
Of  course,  the  more  pure  and  correct  scripture  ver¬ 
sions  and  interpretations,  the  less  liable  are  they  to 
objection. 

2.  The  great  importance  and  necessity  of  a 
deeply  pious  and  thoroughly  educated  ministry.  Of 
course,  the  more  pious  and  the  better  educated  the 
ministry,  the  more  pure  and  correct  will  be  scripture 
versions  and  interpretations. 

3.  The  great  importance  and  necessity  of  correct 
Christian  conduct.  That  is,  conduct  in  conformity 
with  Christ’s  spirit,  teachings,  and  example,  and  a 
Christian  profession. 

How,  if  there  could  be  no  possible  objection  to 
either  scripture  versions,  interpretations,  or  Christian 
conduct,  it  would  be  next  to  an  impossibility  for  any 
sinner  to  avoid  the  deep  conviction  which  each  would 
naturally  produce  upon  his  mind.  But  on  account 
of  the  ambiguity  of  language  and  the  imperfections  of 
human  nature,  perhaps  all  objection  to  either  can  not 


184  the  world’s  spiritual  conquest. 

very  well  be  avoided,  though  doubtless  so  much  could 
be  avoided  as  not  to  prevent  the  good  impressions 
which  each,  by  the  Holy  Spirit,  would  naturally  pro¬ 
duce  upon  the  sinful  mind.  And  this  is  all  that  I  am 
contending  for.  I  am  not  contending  that  absolute 
Christian  perfection  in  any  respect  is  indispensable  to 
the  sinner’s  conversion  and  this  world’s  spiritual  con¬ 
quest,  but  that  the  sinner’s  prejudice  for  or  against 
Christianity  seems  to  be  in  proportion  to  the  perfection 
or  imperfection  with  which  it  is  treated  by  its  pro¬ 
fessed  friends;  and  hence  that  every  professing  Chris¬ 
tian  should  strive  after  the  greatest  amount  of  perfec¬ 
tion  possible  in  every  respect,  and  that  so  far  as  he 
either  does  this  or  does  not  do  it,  his  conduct  is  either 
a  means  of  good  or  a  means  of  harm. 

It  is  not  only  a  knowledge  of  the  gospel,  but  a  belief 
of  it  that  is  so  necessary  to  the  sinner’s  conviction. 
Certainly  a  knowledge  of  the  gospel  is  indispensable, 
for,  without  a  knowledge  of  the  gospel,  it  can  have  no 
possible  influence;  nor  without  a  correct  scripture 
version  and  interpretation  can  the  sinner  obtain  any 
proper  knowledge  of  the  gospel.  Hence  those  who 
translate  or  interpret  the  Scriptures  should  strive  after 
everything  and  reject  nothing  which  tends  in  the  least 
degree  to  throw  light  upon  them. 

How,  no  doubt,  all  this  will  be  easily  understood 
and  readily  admitted.  Also  that  a  belief  of  the  gospel 
is  as  necessary  as  a  knowledge  of  it,  for  what  is  not 
believed  will  not  be  accepted,  and  what  is  not  accepted 
will  be  rejected,  and  what  is  rejected  can  be  of  no 
possible  advantage. 

What,  however,  seems  not  so  easily  understood 
and  readily  admitted  is  ivhat  is  so  necessary  to  the  sin¬ 
ner’s  belief.  Evidence  of  some  kind  is  indispensable, 


1" 

THE  WORLD’S  SPIRITUAL  CONQUEST.  185 

and  the  right  kind  of  evidence — that  is,  a  peculiar 
kind,  a  kind  of  evidence  arising  from  the  percep¬ 
tion  and  knowledge  of  effects  rather  than  the  nature 
of  causes. 

Christianity  is  the  cause  of  quite  a  number  and 
variety  of  different  effects.  Pardon  of  sin,  a  change 
of  heart,  a  holy  life,  love  to  God  and  to  man,  a  deep 
interest  in  the  welfare  of  others  ;  in  short,  the  glory 
of  God  and  the  salvation  of  souls  are  some  of  the 
effects  of  Christianity.  These  are  what  it  advocates 
and  what  its  friends  claim  for  it  and  themselves. 

Now,  since  the  sinner  knows  nothing  nor  can 
know  anything  of  the  nature  of  Christianity  until 
after  his  conversion,  what  is  so  necessary  to  his  belief 
in  it  is  the  perception  and  knowledge  of  these  effects; 
and  so  far  as  the  sinner  perceives  and  understands 
that  such  are  the  effects  of  Christianity,  he  believes 
in  it,  and  no  farther. 

Consequently,  the  all-important  question  now 
arises,  how  can  these  effects  be  made  to  appear  ?  Is 
there  any  means  or  medium  except  Christian  con¬ 
duct?  For  instance,  a  radical  change  of  heart  is  one 
of  the  effects,  and  one  of  the  fundamental  doctrines  of 
Christianity,  without  which  no  sinner  can  be  saved. 
Now,  how  can  the  sinner  be  convinced  that  the  heart 
has  been  changed  ?  Is  there  any  way  except  through 
the  conduct?  Certainly  not,  and  thus  the  impenitent 
reason.  Say  they,  now  if  the  heart  has  been  changed 
the  conduct  will  be  very  different.  If  it  is  not,  they 
naturally  conclude  that  there  is  no  change  of  heart; 
that  a  change  of  heart  is  neither  real,  possible,  nor 
necessary,  and  that  Christianity  is  a  delusion. 

Let  no  one  suppose  that  the  sinner  believes  all 
that  is  said.  He  decides  by  another  rule.  He  de- 


1S6 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


cides  by  the  conduct,  and  not  by  the  profession.  It 
is  the  rule  of  Christ  he  adopts — that  is,  that  “  by  their 
fruits  ye  shall  know  them/5  and  not  by  wThat  they 
say  about  themselves,  nor  by  what  others  say 
about  them.  If  the  fruit  or  conduct  correspond 
■with  the  profession,  the  impenitent  decide  certainly 
that  the  heart  has  been  changed,  and  not  otherwise; 
and  thus  they  judge  of  Christianity  in  general.  It  is 
from  its  effects  or  fruits  they  decide,  and  not  from 
its  nature. 

Since,  now,  such  is  the  fact ;  since  the  impenitent 
judge  of  Christianity  from  its  effects  or  fruits,  and 
since  these  are  alone  manifest  through  Christian  con¬ 
duct,  is  it  not  perfectly  plain  that  Christian  conduct  is 
the  key  either  to  the  sinner’s  conviction  and  conver¬ 
sion,  or  to  his  prejudice  and  ruin  ?  Certainly  it  is. 
And  hence — 

3d.  Another  thing  indispensable  to  the  sinner’s 
conviction  and  the  world’s  spiritual  conquest  is  con¬ 
sistent  Christian  conduct.  But  here  let  it  be  distinctly 
*  understood  and  remembered,  too,  that  Christian  con¬ 
duct  is  considered  simply  as  a  means  to  an  end,  or 
the  medium  through  which  the  Holy  Spirit  wTorks 
for  the  sinner’s  conversion.  Also  by  Christian  con¬ 
duct  is  meant  the  whole  treatment  of  Christianity  by 
its  professed  friends,  including  the  preaching  of  the 
gospel  by  precept  as  well  as  by  example,  especially 
by  example  as  wrell  as  by  precept. 

For  instance,  the  preaching  of  the  gospel  by  tho 
word  of  mouth,  or  by  the  pen,ffs  a  part  of  Christian 
conduct,  and  a  very  important  part,  too.  How,  sup¬ 
pose  a  false  doctrine  be  preached,  as  in  the  case  of  the 
heathen,  infidels,  and  errorists.  What  is  the  result? 
Are  not  the  people  deceived,  led  astray,  and  dc- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  187 

stroyed?  Thus,  in  the  past,  vast  numbers  have  been 
destroyed,  are  now  being  destroyed,  and  doubtless  for 
a  time  to  come  will  continue  to  be  eternally  ruined. 
But  let  the  gospel  be  preached  in  its  purity,  then  are 
the  people  enlightened,  sinners  convicted  and  con¬ 
verted,  and  this  world’s  spiritual  conquest  advanced. 
And  it  seems  that  in  proportion  alone  to  the  purity  or 
the  impurity  of  Christian  conduct,  sinners  are  either 
convicted  and  converted  or  prejudiced  and  ruined. 
“  As  it  is  written,  the  name  of  God  is  blasphemed 
among  the  Gentiles  through  you.”  (Rom.  ii,  24.) 
Here  is  a  reference  to  the  profession  and  the  conduct 
of  the  Jews.  They  professed  to  be  the  righteous,  the 
light  of  the  world,  a  guide  to  the  blind,  but  lived  very 
inconsistent  with  their  profession,  on  account  of  which 
“  the  name  of  God  was  blasphemed  among  the  Gen¬ 
tiles”;  and  thus  it  is  with  Christian  conduct  in  gen¬ 
eral.  In  proportion  to  its  consistency  is  God  honored 
and  souls  saved,  and  in  proportion  to  its  inconsistency 
is  God  dishonored  and  souls  ruined.  As  Christ  said: 
“  He  that  is  for  me  is  not  against  me,”  but  “  he  that 
gathereth  not  with  me  scattereth  abroad.”  Conse¬ 
quently,  can  anything  be  more  evident  than  that 
consistent  Christian  conduct  is  indispensable  to  the 
sinner’s  conversion  and  this  world’s  spiritual  con¬ 
quest  ?  That  is,  as  before  observed,  conduct  in  con¬ 
formity  with  Christ’s  spirit,  teachings,  and  example, 
and  a  Christian  profession. 

How,  the  Savior’s  requirements  to  entire  consecra¬ 
tion,  non-conformity  to  the  world,  separation  from 
sinners,  and  total  abstinence  from  everything  injuri¬ 
ous  have  already  been  mentioned.  Let  us,  therefore, 
for  a  moment,  now,  reflect  upon  Christ’s  example. 
How  did  he  live?  His  conduct  was  perfectly  con- 


188 


THE  WORLD'S  SPIRITUAL  CONQUEST. 


sistent  with  his  profession.  He  professed  to  be  God 
manifest  in  the  flesh.  By  his  works  he  showed  that 
he  was.  He  professed  to  he  perfectly  pure  and  holy. 
Such  was  his  life .  “Tempted  in  all  points  like  as 
we  are,  yet  without  sin”  He  professed  to  be  deeply 
interested  in  the  welfare  of  others.  JSTone  at  all  ac¬ 
quainted  with  his  history  and  what  he  has  done  can 
possibly  doubt  it.  Such  was  Christ’s  conduct,  and 
such  should  be  the  life  of  every  Christian.  The  con¬ 
duct  should  be  perfectly  consistent  with  the  profes¬ 
sion  ;  it  is  indispensable  to  show  that  one  is  a  Christian 
and  that  a  change  of  heart  is  real,  possible,  and  nec¬ 
essary. 

Suppose  Christ  had  done  nothing  to  show  that  he 
-  was  God,  nothing  to  show  that  he  was  holy,  nothing 
to  show  that  he  was  deeply  interested  in  the  welfare 
of  others;  would  any  one  have  believed  him ?  Most 
certainly  not.  So  if  Christians  live  like  sinners,  how 
can  the  impenitent  be  convinced  that  a  Christian  is 
any  different  from  a  sinner,  and  that  a  change  of 
heart  is  either  real,  possible,  or  necessary? 

A  conviction  of  the  reality  of  a  change  of  heart  is 
indispensable  to  a  conviction  of  its  possibility  and 
necessity.  For  what  is  not  known  to  be  real  is  not 
apt  to  be  considered  possible,  and  what  is  not  believed 
to  be  possible  certainly  could  not  be  considered  neces¬ 
sary;  and  hence  a  conviction  of  the  reality  of  a 
change  of  heart  is  indispensable  to  a  conviction  of  its 
possibility  and  necessity. 

To  the  impenitent,  the  new  birth  seems  to  be  the 
great  marvel  or  mystery  of  Christianity;  for,  when 
mentioned  to  them,  like  Nicodemus,  they  generally  in¬ 
quire,  “  How  can  these  things  be  ?  ”  There  seems  to  be 
.a  constant  query  in  the  mind  of  every  sinner  whether 


THE  WORLD’S  SPIRITUAL  CONQUEST.  189‘ 

tnere  be  any  such  thing  as  a  radical  cnange  of  hearty 
and  whether  any  one  has  ever  received  any  such 
change,  and  whether  there  is  indeed  any  essential  dif¬ 
ference  between  a  Christian  and  a  sinner  ?  Settle  these 
points  in  the  sinner’s  mind,  and  he  can  not  avoid  the 
conviction  that  a  change  of  heart  is  real,  possible,  and 
necessary,  and  that,  without  it,  he  must  eternally 
perish. 

Now,  how  can  the  impenitent  be  convinced  of  this  ? 
How  can  they  be  convinced  that  any  one  has  ever  re¬ 
ceived  a  radical  change  of  heart,  and  that  there  i& 
indeed  an  essential  difference  between  a  Christian 
and  a  sinner.  Is  there  any  way  except  by  Christians, 
living  very  different  from  sinners  ? 

Let  a  Christian  live  like  a  sinner;  let  him  indulge 
in  what  sinners  indulge;  let  him  partake  of  sinful 
pleasure;  let  him  indulge  in  intemperauce  or  licen¬ 
tiousness  ;  let  him  attend  balls  or  dance,  or  drink  or 
gamble,  or  play  croquet,  dice,  or  cards,  and  do  other 
things  that  sinners  do,  and  which  are  wrong, — and 
what  will  the  impenitent  think  of  him  ?  Can  they  be 
convinced  that  his  heart  has  been  radically  changed 
and  that  he  is  very  different  from  a  sinner  ?  You  can  as- 
easily  convince  them  that  light  is  darkness,  and  dark¬ 
ness  light. 

Listen  to  their  reasoning  and  conclusion  in  regard 
to  such.  They  say :  “  There  is  one  who  professes  to- 
be  a  Christian  and  to  be  very  different  from  a  sinner.” 
Then  they  will  ask  :  “  Wherein  is  he  different  ?  True, 
he  says  that  his  heart  is  changed,  and  that  he  hates 
sin  and  loves  holiness.  But,”  say  they,  “  he  lives  like 
a  sinner.  He  partakes  of  what  sinners  partake  and 
does  what  sinners  do.  Why?”  they  will  ask.  “Be¬ 
cause  he  dislikes  sin  and  is  different  from  a  sinner  t 


190  the  world’s  spiritual  conquest. 

No,”  say  they;  “because  he  loves  sin  and  is  like  a 
sinner,  and  hence,  if  he  is  a  Christian,  the  sinner  is  a  * 
Christian ;  if  he  is  saved,  the  sinner  will  be  saved. 
And  such,  too,  is  his  religion.  It  is  a  delusion.  There 
is  nothing  in  a  change  of  heart,  nor  is  Christianity  of 
any  consequence.”  Thus  the  impenitent  reason  and 
conclude  when  and  where  and  so  far  as  Christians 
live  like  sinners. 

But  let  a  Christian  live  like  a  Christian;  let  mm 
abstain  totally  from  sinful  pleasure;  let  him  attend  no 
balls,  nor  drink,  nor  dance,  nor  gamble,  nor  play  cro¬ 
quet,  nor  dice,  nor  cards,  nor  do  other  things  that 
sinners  do,  and  which  are  wTrong;  in  short,  let*  a 
Christian  live  as  near  like  the  Savior  as  possible, — 
and  wrhat  will  the  impenitent  think  of  him  ?  Can  they 
avoid  the  conviction  that  such  a  person  is  very  differ¬ 
ent  from  themselves?  Certainly  they  must  perceive 
that  his  conduct  is  very  different,  and  perceiving  this, 
can  they  avoid  the  conviction  that  the  difference  is 
not  simply  in  the  conduct,  but  in  the  heart — its 
source — and  that,  without  a  radical  change,  they  are 
not  Christians,  and  must  be  lost?  Thus  the  impeni¬ 
tent  reason  and  conclude  when  and  where  and  so  far 
as  Christians  live  like  Christians. 


PROPOSITION  I. 

In  proportion ,  therefore,  to  the  purity  or  impurity 
of  Christian  conduct  is  it  consistent  or  inconsistent , 
and  a  means  of  either  saving  or  ruining  the  impenitent. 

Certainly  in  proportion  to  its  purity  or  impurity 
is  Christian  conduct  consistent  or  inconsistent.  For — 

1.  Since  consistency  consists  in  agreement ,  so  far 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


191 


as  Christian  conduct  agrees  or  disagrees  with  script¬ 
ure  requirements  and  a  Christian  profession  is  it  con¬ 
sistent  or  inconsistent; 

2.  Since  the  Scriptures  require  purity  of  heart 
and  conduct,  and  since  Christians  profess  both,  so  far 
as  their  conduct  is  pure  or  impure  it  agrees  or  disa¬ 
grees  with  scripture  requirements  and  a  Christian 
profession.  Hence,  in  proportion  to  its  purity  or  im¬ 
purity  is  Christian  conduct  consistent  or  inconsistent. 

3.  In  proportion  to  its  consistency  or  inconsist¬ 
ency  is  Christian  conduct  a  means  of  either  saving  or 
ruining  the  impenitent;  for,  as  before  stated,  what  is 
so  necessary  to  the  sinner’s  conviction  is  his  belief  in 
the  reality ,  possibility ,  and  necessity  of  a  change  of 
heart,  and  this  he  can  not  believe  only  so  far  as  Chris¬ 
tian  conduct  is  consistent.  Because — 

1. )  Like  the  stream  from  a  concealed  fountain, 
the  conduct  is  the  only  direct  or  practical  test  by 
which  the  condition  of  the  heart  can  be  known. 
Certainly  the  heart  is  a  coneealed  fountain,  and  noth¬ 
ing  can  be  known  of  it  except  from  the  conduct  or 
its  manifestations. 

2. )  The  condition  of  a  concealed  fountain  must  be 
inferred  from  the  character  of  the  stream.  If,  there¬ 
fore,  the  stream  be  pure,  it  is  believed  that  the  fountain 
is  pure;  but  if  the  stream  be  impure,  it  is  believed 
that  the  fountain  is  corrupt;  and  just  in  proportion 
as  the  stream  is  perceived  to  be  pure  or  impure  is  it 
believed  that  the  fountain  is  pure  or  corrupt.  So  long 
and  so  far  as  it  is  perceived  that  a  corrupt  stream 
issues  from  a  concealed  fountain,  all  that  may  be  said 
about  the  fountain’s  purity  will  go  for  nothing  in  the 
estimation  of  those  who  are  rational. 

So  with  respect  to  the  heart.  Since  it  is  a  con- 


192  the  world’s  spiritual  conquest. 

cealed  fountain,  and  nothing  can  be  known  of  it 
except  from  its  manifestations,  its  actual  condition  as 
pure  or  corrupt  must  "be  inferred  from  the  conduct. 
If,  therefore,  the  conduct  be  pure,  it  is  believed  that 
the  heart  is  pure;  but  if  the  conduct  be  impure,  it  is 
believed  that  the  heart  is  corrupt;  and  just  in  propor¬ 
tion  as  the  conduct  is  perceived  to  be  pure  or  impure 
is  it  believed  that  the  heart  is  pure  or  corrupt;  and 
hence,  so  long  and  so  far  as  it  is  perceived  that  the 
conduct  is  impure,  all  that  may  be  said  about  the 
heart’s  purity  will  go  for  nothing  in  the  estimation  of 
the  impenitent. 

Can  any  amount  of  reasoning  convince  a  rational 
mind  that  a  concealed  fountain  is  pure,  so  long  and  so 
far  as  it  is  perceived  that  the  stream  issuing  from  it  is 
corrupt?  Certainly  not.  Much  less  can  the  impeni¬ 
tent  be  convinced  that  the  heart  has  been  changed  and 
is  pure,  so  long  and  so  far  as  it  is  perceived  that 
Christian  conduct  is  corrupt. 

Again :  Can  any  amount  of  reasoning  convince  a 
rational  mind  that  a  concealed  fountain  is  corrupt,  so 
long  and  so  far  as  it  is  perceived  that  the  stream  issuing 
fro  hi  it  is  pure  ?  Most  certainly  not.  Much  less  can 
the  impenitent  avoid  the  conviction  that  the  heart  has 
been  changed  and  is  pure,  so  long  and  so  far  as  they 
perceive  that  Christian  conduct  is  pure.  In  propor¬ 
tion  alone,  therefore,  as  Christian  conduct  is  perceived 
to  be  pure,  is  it  believed  that  the  heart  is  pure,  and 
that  a  change  of  heart  is  real,  possible,  and  necessary. 

But  between  the  lowest  and  the  highest  degrees 
of  purity  there  is  a  very  wide  contrast  or  difference. 

1.  There  is  a  degree  of  purity  which  is  absolute  ; 
that  is,  not  containing  the  slightest  impurity. 

2.  There  is  a  degree  of  impurity  so  slight  that  it 


THE  WORLD'S  SPIRITUAL  CONQUEST.  193 

can  not  be  detected  by  the  ordinary  means  of  percep¬ 
tion.  For  instance,  it  is  known  that  as  soon  as  the 
stream  leaves  the  fountain  it  begins  to  take  up  sed¬ 
iment  or  filth,  and  continues  so  to  do  until  it  reaches 
the  ocean.  But  though  the  stream  at  a  short  dis¬ 
tance  from  the  fountain  may  contain  some  slight  im¬ 
purity,  still  it  may  be  so  slight  as  not  to  be  detected 
by  the  ordinary  means  of  perception ;  such,  for 
instance,  as  the  eye,  taste,  or  smell.  Now,  water  in 
which  neither  the  eye,  taste,  nor  smell  can  detect  any 
impurity  is  considered  and  represented  as  sufficiently 
pure  for  all  practical  purposes,  nor  will  it  nauseate 
the  most  delicate  stomach.  So,  though  Christian  con¬ 
duct  is  not,  can  not,  nor  is  required  to  be  absolutely 
perfect,  still,  if  its  imperfection  be  so  slight  as  not  to 
be  detected  by  the  ordinary  means  of  perception,  it  is 
sufficiently  correct  for  all  practical  purposes,  nor  will 
it  injure  the  most  fastidious  of  the  impenitent. 

Sufficient  is  it,  therefore,  if  Christian  conduct  be 
thus  pure  ;  for  :  1.)  The  impenitent  are  not  apt  to 
use  any  special  means  to  discover  its  impurity.  And 
2.)  If  its  impurity  be  not  perceived,  it  can  have  no 
evil  influence. 

3.  But  again,  so  far  alone  as  Christian  conduct  is 
thus  pure  is  it  a  means  of  convicting  the  impenitent 
and  proving  the  reality,  possibility,  and  necessity  of  a 
change  of  heart ;  for  so  far  as  Christian  conduct  is 
perceived  to  be  impure  it  is  discrepant  or  contra¬ 
dictory,  and  certainly  the  impenitent  can  not  be  con¬ 
vinced  by  contradictions.  Since  the  Scriptures  teach 
and  Christians  profess  purity  of  heart,  and  since  the 
conduct  is  the  only  direct  or  practical  test  by  which 
the  condition  of  the  heart  can  be  known,  and  since 
the  condition  of  the  heart  must  be  inferred  from  the 


194 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


character  of  the  conduct,  it  follows  that  so  far  as  the 
conduct  is  perceived  to  he  impure  it  shows  the  heart 
impure,  and  that  a  change  of  heart  is  not  real,  deny¬ 
ing  scripture  statements  and  a  Christian  profession. 
In  proportion  alone,  therefore,  as  Christian  conduct 
is  perceived  to  he  pure  does  it  confirm  scripture  state¬ 
ments  and  a  Christian  profession,  and  proves  to  the 
impenitent  that  a  change  of  heart  is  real,  possible, 
and  necessary. 

4.  In  proportion  alone  as  Christian  conduct  is 
perceived  to  be  pure  or  impure  is  the  distinction  be¬ 
tween  Christians  and  sinners  made  to  appear  or  to 
disappear,  and  the  impenitent  induced  to  believe  that 
there  is  or  is  not  an  essential  difference  between  a 
Christian  and  a  sinner. 

So  far  as  two  things  appear  to  be  just  alike ,  no 
one  can  doubt  their  resemblance.  Hence  if  issuing 
from  two  concealed  fountains  are  two  streams  just 
alike,  no  one  can  be  convinced  that  there  is  any  differ¬ 
ence  between  either  the  streams  or  the  fountains.  So, 
since  “  out  of  the  heart  are  the  issues  of  life,”  so  far  as 
Christian  conduct  appears  to  be  just,  like  that  of  a 
sinner,  no  one  can  be  convinced  that  there  is  any 
difference  between  them. 

Again  :  So  far  as  two  things  appear  to  be  different 
no  one  can  doubt  their  dissimilarity.  Hence  if  issu- 
ing  from  two  concealed  fountains  are  two  streams — 
the  one  pure  and  the  other  corrupt — since  the  nature 
of  the  fountain  must  be  inferred  from  the  character 
of  the  stream,  it  follows  that  no  one  can  doubt  the 
dissimilarity  of  the  streams,  and  that  one  fountain  is 
pure  and  the  other  corrupt.  So,  since  the  heart  is  a 
concealed  fountain,  and  its  actual  condition  must  be 
inferred  from  the  conduct,  so  far  as  Christian  conduct 


THE  WORLD’S  SPIRITUAL  CONQUEST.  195 

is  perceived  to  be  different  from  that  of  a  sinner,  no 
one  can  doubt  that  thus  far  a  Christian  is  very  different 
from  a  sinner.  And  since  the  distinction  appears  from 
the  difference  in  the  conduct,  and  since  sinful  conduct 
is  impure,  it  follows  that  so  far  as  Christian  conduct 
is  perceived  to  be  pure  or  impure  it  agrees  or  disa¬ 
grees  with  that  of  a  sinner,  and  the  distinction 
between  Christians  and  sinners  is  made  to  appear  or  to 
disappear,  and  the  impenitent  induced  to  believe  that 
there  is  or  is  not  an  essential  difference  between  a 
Christian  and  a  sinner. 

Now,  since  the  impenitent  can  not  believe  in  a 
change  of  heart  only  so  far  as  they  perceive  this  dis¬ 
tinction  between  Christians  and  sinners,  and  since  they 
can  not  believe  in  any  such  difference  only  so  far  as 
they  believe  in  a  change  of  heart,  let  us  now,  as  a 
further  illustration  of  this  point,  for  a  moment  reflect 
upon  a  satanic  device  by  means  of  which  Christians 
are  led  astray,  God  dishonored,  and  souls  ruined. 

There  is  a  class  of  sins  sugar-coated  by  Satan,  and" 
hence  by  many  styled  innocent  sinful  pleasures,  and 
necessary  to  Christian  cheerfulness  and  usefulness. 
Accordingly  we  frequently  hear  the  votaries  of  sinful 
pleasures,  both  within  and  without  the  Church,  advo¬ 
cating  the  necessity  and  utility  of  that  class  of  sins — 
such,  for  instance,  as  attending  theaters  and  halls,  and 
dancing,  and  croquet,  and  card-playing,  and  novel¬ 
reading,  and  white-lying,  and  Sabbath  visiting  and 
feasting,  and  wine-drinking,  and  jesting  or  foolish 
talking,  and  attending  very  closely  and  carefully  to 
the  fashions  of  the  day;  in  short  participating  very 
freely  and  largely  in  the  fineries,  fooleries,  fopperies, 
or  frivolities  of  this  vain  world. 

Let  no  one  he  startled  at  this  announcement,  for 


196  the  world’s  spiritual  conquest. 

nothing  of  the  above  at  all  consistent  with  Christian 
conduct  is  to  he  rejected.  Satan,  however,  would  fain 
persuade  church-members  that  Christian  sobriety  and 
consistency  are  sins,  and  that  participating  freely  and 
largely  in  sinful  pleasures,  styled  innocent,  is  indis¬ 
pensable  to  Christian  cheerfulness  and  usefulness.. 
However  paradoxical  and  absurd  that  any  kind  of" sin¬ 
ful  pleasure  should  be  styled  innocent,  and,  especially,, 
necessary  to  Christian  cheerfulness  and  usefulness,, 
yet  so  it  is. 

But  is  there  any  such  sinful  pleasure  or  necessity  ? 
There  is  not.  I  challenge  the  whole  world  to  point 
to  a  sinful  pleasure  that  is  at  all  innocent.  What  I 
sinful  pleasure  innocent  ?  “  Sin  is  the  transgression 

of  the  law.”  How,  what  violation  of  God’s  law  is  at 
all  innocent  ?  There  can  not  possibly  be  any  such 
thing.  Hor  can  a  pleasure  in  which  sinners  delight 
be  at  all  holy,  for  the  carnal  mind,  being  enmity 
against  God  and  his  law,  can  not  enjoy  what  is  holy. 
Since,  therefore,  the  impenitent  indulge  in  and  very 
much  enjoy  the  pleasures  above  mentioned,  it  is  evi¬ 
dent  that  they  are  neither  holy  nor  at  all  innocent, 
for  that  which  is  unholy  can  not  possibly  be  at  all 
innocent. 

Much  less  can  it  be  shown  to  be  at  all  necessary 
for  Christians  to  indulge  in  any  such  pleasures  to  be 
cheerful  and  useful.  But  it  can  very  easily  be  shown 
that  wherein  and  so  far  as  they  do  thus  indulge,  their 
conduct  is  inconsistent,  dishonors  God,  and  ruins 
souls.  For  with  respect  to  such  things,  the  impeni¬ 
tent  reason  thus  :  he  that  is  guilty  in  the  least  is 
guilty  of  all.  And  hence  give  the  sinner  an  inch ,  and  he 
will  take  an  ell.  It  is  not  the  quantity  but  the  quality 
of  Christian  conduct  which  is  so  very  prolific  for 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


197 


-either  good  or  harm,  because  if  it  be  perceived  to  be 
inconsistent  in  the  least,  the  impenitent  will  indulge 
in  any  quantity  of  such  conduct.  Consequently,  in 
proportion,  as  professing  Christians  indulge  in  any 
kind  of  sinful  pleasure  will  the  impenitent  indulge 
in  any  quantity  of  vice  and  immorality. 

If,  therefore,  professing  Christians  attend  theaters, 
the  impenitent  are  encouraged  to  build  and  keep  up 
not  only  theaters,  but  grog-shops  and  houses  of  ill- 
fame,  and  to  become  play-actors,  and  to  participate 
in  all  the  vices  of  such  institutions. 

If  professing  Christians  indulge  in  parlor  dancing, 
the  impenitent  are  encouraged  not  only  to  appoint 
and  to  attend  balls  and  dance  and  drink,  but  to  worse 
than  waste  their  precious  time,  strength,  and  health. 

If  professing  Christians  indulge  in  what  is  called 
white-lying,  the  impenitent  will  indulge  in  black- 
lying. 

If  professing  Christians  indulge  in  novel-reading, 
the  impenitent  will  not  only  write,  publish,  and  flood 
the  world  with  such  trash,  but  they  will  write,  pub¬ 
lish,  read,  and  circulate  obscene  books  and  practice 
their  vices. 

If  professing  Christians  indulge  in  croquet  and 
card-playing,  the  impenitent  in  addition  to  both  will 
indulge  in  billiards,  nine-pins,  gambling,  and  black- 
legging. 

If  professing  Christians  indulge  in  Sabbath  visiting 
and  feasting,  the  impenitent  will  indulge  in  Sabbath 
carousing,  riding,  horse-racing,  hunting,  fishing,  gam¬ 
bling,  drinking,  and  swearing. 

If  professing.  Christians  indulge  in  wine-drinking 
ao  a  beverage,  the  impenitent  will  drink  whisky,  rum, 
gin,  and  brandy,  and  get  drunk  and  wallow  in  the 


198 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


mire  with  the  swine,  and  degrade,  impoverish,  starve, 
freeze,  and  torture  a  helpless  wife  and  children,  and  fill 
a  drunkard’s  grave. 

If  professing  Christians  indulge  in  jesting  or  fool¬ 
ish  talking,  the  impenitent  will  point  the  finger  of 
scorn,  deride  the  Bible,  ridicule  Christianity,  and  per¬ 
haps  blaspheme  the  very  name  of  God,  “as  it  is  writ¬ 
ten,  the  name  of  God  is  blasphemed  among  the  Gen¬ 
tiles”  (or  the  impenitent)  “through  you,”  or  on 
account  of  improper  Christian  conduct.  In  propor¬ 
tion,  therefore,  as  professing  Christians  indulge  in  any 
kind  of  frivolity  or  sinful  pleasure  are  the  impenitent 
encouraged  to  indulge  in  any  quantity  of  such  conduct 
and  to  worse  than  waste  their  substance  in  riotous 
living,  and  to  destroy  both  soul  and  body  for  time  and 
eternity. 

Doubtless  millions  of  the  impenitent  have  in  the 
past  thus  been  destroyed,  are  now  being  destroyed, 
and  perhaps  for  a  time  to  come  will  continue  to  be 
eternally  ruined  by  means  of  such  sinful  indulgence 
on  the  part  of  even  professing  Christians. 

Dear  friends,  it  is  an  awfully  fearful  and  a  terribly 
God-dishonoring  and  soul-ruining  thing  for  one  to 
profess  to  be  a  Christian  and  then  not  to  live  consist¬ 
ent  with  that  profession,  because — believed  or  dis¬ 
believed,  so  it  is  m  every  deed — -just  in  proportion  as 
Christian  conduct  is  perceived  to  be  impure  or  incon¬ 
sistent  is  it,  in  Satan’s  hands,  a  powerful  engine  for 
dishonoring  God  and  ruining  souls.  Consequently, 
in  proportion  alone  as  Christian  conduct  is  perceived 
to  be  pure  or  consistent  is  it,  in  God’s  hands,  a  pow¬ 
erful  instrumentality  for  saving  the  impenitent. 

In  proportion  alone,  therefore,  as  professing  Chris¬ 
tians  do  actually  obey  Christ,  “  presenting  their 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


199 


bodies,”  not  a  dead,  but  “  a  living  sacrifice,  holy, 
acceptable  unto  God,”  and  “  not  conformed  to  this 
world,  but  transformed,”  and  separate  from  sinners, 
having  nothing  at  all  to  do  with  the  “  unfruitful  works 
of  darkness,”  actually  abstaining  from  “every  appear¬ 
ance  of  evil  ” — I  say,  in  proportion  alone  as  professing 
Christians  are  thus  consecrated,  obedient,  non-con- 
formed  to  the  world,  and  separate  from  sinners,  actual¬ 
ly  abstaining  from  everything  injurious,  is  their  con¬ 
duct  consistent  and  a  means,  in  God’s  hands,  of  saving 
the  souls  of  the  perishing  and  conquering  this  world 
spiritually.  In  proportion,  therefore,  to  the  purity  or 
the  impurity  of  Christian  conduct  is  it  not  only  con-, 
sistent  or  inconsistent,  but  a  powerful  instrumentality 

for  either'saving  or  ruining  the  impenitent. 

✓ 


PKOPOSITIOISr  II. 

Christian  conduct  is  consistent  or  inconsistent,  and 
a  means  of  either  saving  or  ruining  the  impenitent,  in 
proport  ion  to  its  uniformity ,  or  so  far  as  it  is  always  pure. 

Certainly,  since  uniformity  consists  in  sameness, 
and  since  Christian  conduct  is  consistent  or  incon¬ 
sistent  in  proportion  to  its  purity  or  impurity,  therefore 
Christian  conduct  is  consistent  so  far  as  it  is  always 
the  same  or  pure,  and  hence  consistent  or  inconsistent 
in  proportion  to  its  uniformity. 

Again  :  Since  Christian  conduct  is  a  means  for 
either  good  or  harm  in  proportion  to  its  consistency 
or  inconsistency,  and  consistent  or  inconsistent  in  pro¬ 
portion  to  its  uniformity,  therefore  Christian  conduct 
is  a  means  of  either  saving  or  ruining  the  impenitent 


200  the  world’s  spiritual  conquest. 

in  proportion  to  its  uniformity,  or  so  far  as  it  is 
always  pure. 

Indeed,  it  will  not  do  to  live  like  a  saint  one  day 
and  like  a  sinner  the  next,  for,  in  that  case,  Christian 
conduct  is  still  discrepant  or  contradictory,  affirming 
what  it  denies  and  denying  what  it  affirms,  and  thus, 
instead  of  proving  the  genuineness  and  importance  of 
Christianity,  implying  that  Christians  are  hypocrites, 
and  that  Christianity  consists  in  hypocrisy. 

The  conduct  either  affirms  or  denies  what  is  pro¬ 
fessed,  and  hence  whatever  a  professing  Christian  does 
proves  him  to  he  either  a  Christian  or  a  hypocrite,  and 
that  Christianity  is  either  true  or  false.  For  instance, 
if  one  professing  to  he  temperate  be  found  intoxicated, 
he  will  not  be  believed  ;  and  so,  with  respect  to  truth¬ 
fulness  and  honesty,  if  one  professing  to  be  truthful 
and  honefet  be  detected  in  telling  falsehoods  and  cheat¬ 
ing  his  neighbors,  he  will  at  once  be  put  down  as  a 
liar  and  a  scoundrel,  notwithstanding  his  professions. 
And  thus,  if  professing  Christians  live  consistent  with 
their  profession  they  will  be  believed,  but  if  not,  they 
will  at  once  he  put  down  as  liars  and  hypocrites;  and 
the  impenitent,  not  understanding  the  nature  of  Chris¬ 
tianity,  will  naturally  judge  it  by  the  improper 
Christian  conduct,  and  conclude  that  Christianity 
itself  is  a  lie  and  consists  in  hypocrisy. 

It  is  no  hasty  nor  easy  task  to  produce  good  im¬ 
pressions  upon  the  sinful  mind,  for  good  impressions 
are  not  native  to  the  soil.  Everything  in  the  sinful 
heart  is  naturally  opposed  to  good  impressions,  and 
Satan,  the  enemy  of  all  righteousness,  is  much  more 
opposed  than  the  sinner  himself.  Consequently,  it  is 
indeed  very  difficult  to  produce  such  impressions  upon 
such  a  mind.  But  yet  it  can  be  done,  provided  a 


THE  WORLD’S  SPIRITUAL  CONQUEST.  201 

proper  coarse  be  pursued ;  and  that  course  is  for 
Christians  always  to  live  like  Christians. 

Certainly  all  will  admit  that  it  is  much  more  easy 
to  produce  evil  than  good  impressions  upon  the  sinful 
mind,  since  evil  is  its  element  and  good  impressions 
not  at  all  natural.  But  still  such  impressions  can  be 
produced  upon  such  a  mind,  because  a  rational  mind 
can  not  avoid  some  kind  of  impression  respecting 
every  subject  with  which  it  comes  in  contact.  Noth¬ 
ing  short  of  the  non-existence  of  the  one  or  the  other 
— either  the  mind,  the  subject,  or  the  connection  of 
the  two — can  prevent  the  impression.  If  all  exist, 
the  mind,  the  subject,  and  the  connection,  the  impres¬ 
sion,  good  or  bad,  must  follow  necessarily.  Conse¬ 
quently,  since  the  impenitent  are  rational,  they  must 

necessarilv  receive  and  entertain  some  kind  of  im- 
« / 

pression  respecting  Christianity  every  time  that  sub¬ 
ject  is  brought  in  contact  with  their  minds. 

Again  :  Whenever  a  rational  mind  perceives  that 
two  things  are  essentially  the  same,  it  can  not  avoid 
the  conviction  that  they  are  alike;  nor  can  such 
a  mind  avoid  the  conviction  that  two  things  are  not 
alike  so  far  as  it  perceives  that  they  are  essentially 
different. 

Again  :  A  rational  mind  naturally  infers  the  nature 
of  the  cause  from  the  character  of  the  effect .  Hence, 
if  such  a  mind  perceive  that  the  effect  from  a  certain 
cause  be  good,  it  can  not  avoid  the  conviction  that  the 
cause  itself  is  good.  So,  too,  with  respect  to  a  radical 
change  in  the  nature  of  the  effect.  If  a  rational  mind 
perceive  that  the  effect  from  a  certain  cause  has  been 
radically  changed,  it  can  not  avoid  the  conviction  that 
the  cause  itself  has  been  radically  changed,  unless  it 
be  believed  that  the  same  cause  can  produce  two  dif- 


202  the  world’s  spiritual  conquest. 

fereiit  effects,  in  which  case  the  continued  repetition 
of  the  same  effect  would  he  necessary  to  establish  be¬ 
yond  a  doubt  the  character  of  the  cause. 

Now,  since  the  impenitent  are  rational,  whenever 
they  perceive  that  scripture  statements,  a  Christian 
profession,  and  Christian  conduct  all  agree,  they  can 
not  doubt  their  agreement;  nor  can  they  believe  in 
their  agreement,  only  so  far  as  they  perceive  that  they 
do  thus  actually  agree. 

Again  :  If  hypocrisy  was  not  possible,  that  is,  if  it 
was  not  possible  for  one  either  to  profess  or  to  appear 
to  be  what. he  is  not,  nor  for  a  professing  Christian  to 
live  in  two  different  ways,  the  impenitent  would  nat¬ 
urally,  if  not  necessarily,  infer  the  condition  of  the 
heart  and  the  nature  of  Christianity  from  the  charac¬ 
ter  of  Christian  conduct.  But  such  is  not  the  fact, 
because  it  is  possible  for  one  to  profess  to  be  what  he 
is  not,  and  for  a  professing  Christian  to  live  in  two 
different  ways.  The  impenitent,  knowing  this,  are 
naturally  in  doubt  whether  Christians  and  Chris¬ 
tianity  be  what  they  are  represented.  But  yet,  when¬ 
ever  the  impenitent  perceive  that  scripture  statements, 
a  Christian  profession,  and  Christian  conduct  all  agree, 
they  receive  a  good  impression,  and  every  time  that 
perception  is  repeated  that  impression  is  increased 
and  deepened.  And  hence  we  can  conceive  that,  if 
Christian  conduct  was  always  perceived  to  be  correct, 
the  time  vould  come  when  the  sinner’s  doubts  con¬ 
cerning  Christians  and  Christianity  would  be  removed 
by  means  of  the  mere  repetition  and  perception  of 
such  conduct. 

B  lit  as  before  stated  I  again  repeat,  it  is  much 
more  easy  to  produce  evil  than  good  impressions  ‘ 
upon  the  sinful  mind,  since  evil  is  its  element  and 


THE  WORLD’S  SPIRITUAL  CONQUEST.  208 

good  impressions  are  not  at  all  natural.  Conse¬ 
quently,  like  the  result  of  a  single  theft  upon  the* 
character  of  one  who  for  many  years  had  lived  an 
honest  and  upright  life,  would  perhaps  a  single  im¬ 
proper  Christian  act  obliterate  forever  from  the 
sinful  mind  all  the  good  impressions  received  from  a 
long  life  of  rigid  and  consistent  piety. 

We  all  know  that  if  one  who  for  many  years  had 
lived  an  honest  and  upright  life  should  be  indicted 
and  convicted  of  stealing  a  single  dollar,  his  former 
uprightness  would  at  once  he  thrown  aside,  and 
he  would  be  put  down,  classed  among,  and  considered 
and  treated  as  a  thief. 

So  if  a  professing  Christian,  who  for  a  long  time 
had  lived  like  a  Christian,  should  indulge  in  one  im¬ 
proper  act,  his  former  piety  would  at  once  be  laid 
aside,  and  he  would,  by  the  impenitent  at  least,  if  not 
by  the  truly  converted,  be  put  down,  classed  among, 
and  considered  and  treated  as  a  hypocrite. 

Listen,  now,  to  the  comments  of  the  impenitent 
upon  such  characters.  Say  they:  “  There  is  one 
who  professes  to  be  a  Christian  and  belongs  to  such 
or  such  a  church.  A  number  of  times  in  the  past  he 
has  made  a  great  ado  about  religion.  But  look  at 
him  now !  There  he  goes  ”  (perhaps)  “  reeling- 
through  the  streets  intoxicated  ”  ;  or,  if  not  intoxi¬ 
cated,  “  There  he  is  in  the  yard,  playing  croquet”;  or 
“  at  nine-pins/'  or  “  billiards,”  or  “at  the  card-table, 
playing  cards,”  or  “in  the  ball-room,  dancing,”  or 
'  “looking  on  to  see  them  dance.”  Or,  if  neither  in¬ 
toxicated,  nor  playing  croquet,  nine-pins,  billiards, 
nor  cards,  nor  dancing,  nor  looking  on  to  see  them 
dance,  “There  he  is  all  wrapped  up  in  the  world, 
possessing  and  manifesting  much  more  interest  in 


204 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


tempora.  than  spiritual  things,  neglecting  infinite  and 
eternal  interests  to  attend  to  the  baubles  and  shadows 
of  earth,  and  thus  seeking  first  the  world,  and  last 
the  world,  and  the  world  all  the  time.”  Then  they 
will  ask,  “  Would  this  be  so  if  Christians  and  Chris¬ 
tianity  are  what  they  are  represented  ?” 

The  impenitent  seem  to  suppose  that  if  Christian¬ 
ity  be  true,  and  the  heart  be  changed,  Christian  con¬ 
duct,  like  the  stream  from  a  concealed  and  pure  fount¬ 
ain,  will  always  be  correct.  And  so  far  as  they  per¬ 
ceive  that  it  is  such  do  they  believe  Christians  and  in 
Christianity.  But  so  far  as  they  perceive  that  it  is 
not  such,  they  discredit  both  Christians  and  Chris¬ 
tianity,  and  conclude  that  the  whole  is  a  delusion. 
Hence  the  infinite  importance  of  uniformity  as  well  as 
'purity  of  Christian  conduct,  for  without  both  Chris¬ 
tian  conduct  can  not  be  consistent,  nor  can  there  be  a 
proper  conviction  on  the  part  of  the  impenitent,  inas¬ 
much  as  they  can  not  be  convinced  by  contradictions. 
In  confirmation  of  which  note  the  following: 

1.  An  extract  from  an  Indian  address  delivered 
at  a  missionary  meeting  in  Hew  York  city  in  1826. 
After  giving  an  account  of  the  introduction  of  the 
Roman  Catholic  religion  into  his  nation — except¬ 
ing  the  italics — he  said:  “It  is  true  we  went  to 
church  on  the  Sabbath-day,  and  then  the  minister 
preached,  but  we  did  not  understand  one  word  he  said. 
We  saw  he  kneeled  down,  and  stood  up,  and  went 
through  motions  with  his  great  dress  on  ;  and  when 
church  was  out  we  all  went  to  a  place  where  they  sold 
rum  and  whisky,  got  drunk  and  went  home  drunk, 
lie  would  tell  us  we  must  not  get  drunk  ;  but  he  would 
drink  himself  and  frolic  and  dance  on  the  Sabbath.  We 
counted  our  beads  and  kept  our  crosses  about  our 


THE  WORLD’S  SPIRITUAL  CONQUEST.  205 

necks  or  under  otir  pillows,  and  would  sometimes  pray 
to  the  Virgin  Mary.  But  we  were  all  as  we  were  be¬ 
fore.  It  made  no  change  on  us,  and  I  began  to  think 
it  was  not  as  good  as  the  religion  of  our  fathers.” 

Then  he  spoke  of  the  “  Seneca  prophet  ”  who  came 
to  their  nation  and  gave  them  quite  good  instruction. 
But  he  adds  :  “  We  all  followed  him  until  we  saw  he 

went  crooked  and  did  not  do  himself  what  he  taught  us  to 
do ,  then  we  followed  him  no  more,  but  returned  to 
oui  old  course.  Then  the  war  came  on,  and  we  all 
went  to  drinking  and  fighting.  When  the  war  was 
over  we  were  a  nation  of  drunkards,  and  so  wicked 
that  the  chiefs  thought  we  must  try  and  get  up  our 
old  religion  of  feasting  and  dancing.  But  while  we 
were  trying  to  reform,  God  sent  a  colored  man  named 
Stewart  to  us  with  the  good  Book.  He  began  to  talk, 
and  sing,  and  pray,  but  we  thought  it  was  all  nothing, 
and  many  made  fun  of  him  because  he  was  a  black 
man.  The  white  traders  told  us  we  ought  to  drive 
him  away,  for  the  white  people  would  not  let  a  black 
man  preach  to  them.”  How,  mark  what  follows,  and 
behold  one  of  the  best  illustrations  not  only  of  what  I 
have  just  said,  but  especially  of  the  scripture  where 
Christians  are  called  “  living  epistles,  known  and  read 
of  all  men.”  He  continues  :  “  We,  however,  watched 
his  walk ,  and  found  he  walked  straight  and  did  as  he  said. 
At  last  the  word  took  hold,  and  many  began  to  listen 
and  believed  it  was  right ;  and  soon  we  began  to  pray, 
and  we  found  that  it  was  of  God.  Then  others  came 
and  they  told  us  the  same  thing.  The  work  broke 
out,  and  God  has  done  great  things  for  us.  I  was 
among  the  first  that  took  hold,  and  I  found  it  was  the 
religion  of  the  heart  and  from  God.  It  made  my  soul 
happy  and  does  yet.”  “  He  that  is  not  with  me  is 


206 


THE  WORLD’S  SPIRITUAL  CONQUEST. 

against  me,  and  he  that  gathereth  not  with  me  seat- 
teretli  abroad.”  (Matt,  xii,  30.) 

*  I 

WOMEN  AND  DRESS. 

[Williams’s  “Through  Norway.”] 

2.  “  It  is  a  gross  fallacy  to  assert  that  woman  is  sub¬ 
ject  to  the  despotic  rule  of  the  male  sex.  The  fact  is 
exactly  the  reverse  of  this.  But  woman  is  the  abject 
slave  of  a  crushing,  grinding,  pulverizing,  morally 
annihilating  despotism — that  of  the  obscure,  name¬ 
less,  unknown  humbugs,  who,  inspired  by  the  demon 
of  ugliness,  draw,  paint,  print,  and  publish  those  hid¬ 
eous  caricatures,  those  foul  libels  on  the  human  form 
divine,  those  pictorial  atrocities  which  periodically 
emerge  from  an  unknown  somewhere,  and  represent 
the  ‘ Modes  die  Paris .’  The  worship  of  this  hideous  fetish 
is  the  principal  source  of  female  degradation.  .  .  . 

“  The  steel-expanded  skirts  of  one  year,  and  the 
bandaged  legs  of  the  next ;  the  occipital  chignon  of 
yesterday,  and  the  frontal  forelock  of  to-day;  the  in¬ 
describable  Proteus,  that  ever-changing,  monstrous 
or  microscopic  thing  they  call  a  bonnet;  the  multi¬ 
tude  of  useless  appendages  that  overpass  the  possibil¬ 
ities  of  comprehension  and  change  perpetually  in 
position,  form,  and  color;  that  beautiful  to-day  and 
hideous  to-morrow,  according  to  the  mandates  of  an 
invisible,  unknown,  and  irresponsible  millinery  auto- 
.erat, — all  conspire  to  demonstrate  that  woman  of  the 
present  generation  is  so  enslaved  that  to  entrust  her 
with  political  suffrage  would  be  simply  to  throw  so 
much  additional  power  into  the  hands  of  the  designing 
demagogue,  who  would  trade  upon  her  instability  of 
judgment  just  as  the  dressmaker,  the  draper,  the  mil¬ 
liner,  the  hairdresser,  etc.,  trade  upon  her  now  by 


THE  WORLD’S  SPIRITUAL  CONQUEST.  207 

fooling  Tier  into  the  adoption  of  these  perpetual 
changes  of  dress,  merely  for  the  purpose  of  compelling 
her  to  he  continually  buying  the  new  rubbish  that 
they  designate  ‘  the  last  thing  out/  ‘  the  newest 
fashion/  6  the  latest  novelty/  etc. 

“  This  groveling  submission,  this  cringing,  slavish, 
and  abject  surrender  of  her  own  natural  taste  and  in¬ 
dependent  judgment  to  the  fetish  of  fashion,  very 
seriously  weakens  and  degrades  the  whole  character 
of  woman.  Trilling  and  contemptible  as  it  is  in  it¬ 
self,  it  is  no  trifle  in  its  demoralizing  results.  Char¬ 
acter  is  not  developed  by  great  occasional  events,  but 
by  the  continuous  pressure  of  daily  incidents  and  hab¬ 
its,  and  this  ever-present  eagerness  to  bow  and  cringe 
.and  crawl  under  the  yoke  of  fashion  produces  a  per¬ 
manent  curvative  of  the  spine  of  a  woman’s  soul. 

“When  women  shall  have  so  far  emancipated  them¬ 
selves  from  this  tyranny  as  to  select  their  clothing  ac¬ 
cording  to  the  dictates  of  common  sense,  convenience, 
■economy,  good  taste,  and  artistic  elegance;  when  they 
choose  good,  useful,  and  beautiful  dresses,  and  wear 
them  out ;  when  the  fluctuations  of  their  fashions 
present  no  other  changes  than  those  damanded  by 
change  of  season,  the  variations  of  age,  personal 
peculiarities,  the  growth  of  taste,  and  improvements 
of  materials,  then  they  may  be  credited  with  sufficient 
stability  of  judgment  and  independence  of  character 
to  be  entrusted  with  a  share  in  the  government  of  the 
nation  ;  and  what  is  far  more  important,  they  will  be 
respected  by  each  other  and  by  the  opposite  sex,  and 
thereby  exercise  the  full  force  of  that  moral  influence 
which  it  is  their  special  and  highest  prerogative  to 
wield.” 


208 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


UNCONSCIOUS  INFLUENCE. 

[From  “The  Standard.”] 

8.  “  Years  ago  in  the  capital  of  one  of  our  States,  a 
company  of  bright,  happy  girls  were  sitting  about  a 
cheerful  fire  at  two  o’clock  at  night,  talking  over  the 
party  they  had  just  attended  at  the  Governor’s.  .  .  . 
How  little  they  knew  or  thought  at  that  time 
of  the  shadows  and  sorrows  that  would  cross 
their  bright  pathways,  or  crush  their  hearts  in  the 
near  future !  Not  fifteen  years  ago  !  So  short  a  time, 
and  yet  how  many  sad  pages  of  history  could  each  of 
that  group  write  from  her  own  experience  ! 

‘  We  are  scattered,  we  are  scattered, 

Though  a  happy  band  were  we  ; 

Some  lie  beneath  the  grave-sod 
And  some  are  o’er  the  sea.’ 

“  Well,  they  sat  there  and  discussed  the  party,  the 
beauty  of  the  young  ladies,  their  pretty  attire,  the 
deportment  of  the  young  gentlemen  and  all  their 
bright  sayings,  the  brilliant  Polish  gentleman  who 
played  so  delightfully  on  a  real  Cremona  violin;  the 
elegance  of  the  entertainment,  and  the  hostesses,  the 
daughters  of  the  handsome  Governor  who  had  given 
them  so  charming  an  evening. 

“  One  of  the  group  never  danced,  and  she  had  no¬ 
ticed  that  evening  that  her  friend  and  hostess,  Blanche 
Kermott,  had  also  refused  to  dance,  which  seemed 
strange  to  all,  as  she  was  generally  ‘on  the  floor’ 
all  the  evening  at  every  party  and  sought  for  contin¬ 
ually.  So  Nellie  asked: 

“  ‘  Blanche,  why  didn’t  you  dance  to-night  ?  Are 
you  not  well?  I  don’t  think  I  ever  attended  a  party 
here  before  when  you  were  not  one  of  the  dancers.’ 


THE  WORLD’S  SPIRITUAL  CONQUEST.  209 

“‘Ho,  I  don’t  believe  you  did,’  replied  Blanche, 
‘  and  I  am  perfectly  well ;  but  I’ll  tell  you  why  I  did 
not  dance,  and  shall  surprise  you  still  more,  no  doubt, 
when  I  say  I  hope  I  have  danced  for  the  last  time.’ 

“  6  Why,  Blanche  Kermott,  what  has  come  over 
you  ?’  exclaimed  two  or  three  at  once.  4  If  you  give 
up  dancing,  what  may  we  not  expect  ?’ 

“  4  You  all  know  Mr.  Carleton,  and  how  attentive 
he  was  to  me  all  last  summer,’  said  Blanche,  4  and 
now  again  this  vacation,  and  you  know  what  a  model 
young  man  he  used  to  be !  Why,  last  winter  Mr. 
Randall  (the  pastor)  called  him  his  right-hand  man  in 
church,  in  prayer-meeting,  and  Sunday-school,  and  all 
the  college-boys  used  to  say  they  could  not  get  him  to 
do  a  thing  that  was  out  of  the  way  or  considered 
questionable  by  any  Christian.  He  would  not  smoke 
or  dance,  play  cards  or  drink,  never  attended  any  of 
the  club-parties,  or  drove  out  on  Sunday,  or  dissipated 
in  any  way.  A  year  ago  Will  Green  said  44  if  he  was 
one  of  your  pjious,  sawney,  meek  kind  of  fellows,  they 
wouldn’t  have  cared;  but  when  the  handsomest,  most 
gentlemanly,  and  best-educated  young  man  in  the 
city  stood  out  against  all  these  things,  it  made  them 
mad,  and  they  had  tried  every  way  to  break  down  his 
strict  principles,  but  had  given  it  up  long  ago  as  a  bad 
job.’  ”  And  you  know  he  smokes,  and  drinks,  and 
dances  now,  and  people  have  wondered  what  influ¬ 
ence  had  been  strong  enough  to  change  him  so,  when 
he  had  resisted  for  so  long  a  time  all  the  gibes,  and 
jeers,  and  unpleasant  flings,  as  well  as  the  persistent 
requests  of  so  many  of  his  companions.  And  to¬ 
night  I  have  learned  the  secret  of  it  all. 

44  4  On  our  way  to  Governor  C - ’s  he  asked  me  if 

I  would  dance  with  him  in  the  first  set,  and  I  don’t 

14- 


210  the  world’s  spiritual  conquest. 

know  why  I  should  have  asked  the  question,  but  I 
said,  “  Mr.  Carleton,  what  induced  you  to  change 
your  principles  so  radically,  when  you  used  to  be  so 
opposed  to  dancing  ?  ”  And  what  do  you  suppose  he 
said  ?  He  waited  a  minute,  and,  calling  me  by  my 
first  name  (which  he  has  not  done  since  that  one  sol¬ 
emn  evening  when  I  told  him  “no”),  and  with  the 
saddest  voice  I  ever  heard,  said  : 

“  4  Blanche,  ’twas  all  for  love  of  you !  I  'was 
principled  against  it.  I  am  yet.  I  know  I  have 
done  wrong,  and  have  not  only  disobeyed  that  pre¬ 
cept  which  used  to  be  my  constant  motto,  “  Abstain 
from  all  appearance  of  evil,”  and  which  still  hangs  in 
my  room,  rebuking  me  every  day,  but  have  I  am  sure 
wounded  my  Savior  by  my  actions.  I  will  tell  you 
how  it  all  came  about.  When  you  told  me  last  sum¬ 
mer  that  you  had  great  respect  for  me,  but  felt  but 
little  acquainted,  and  could  not  respond  to  my  feel¬ 
ings,  I  determined  that  I  must  do  something  to  meet 
you  more  often,  so  that  you  might  know  me  better. 
At  every  party  we  attended  you  were  always  dancing, 
and  I  never  had  an  opportunity  to  converse  with  you, 
and  nearly  always  when  I  called  I  would  find  quite  a 
company  of  our  circle  at  your  house,  and  if  there 
were  only  eight  persons  there  a  dance  was  proposed  ; 
and  so  everywhere  I  went  I  was  a  sort  of  outsider, 
and  the  dancers  carried  you  off  captive.  When  you 
went  back  to  school  I  went  to  a  dancing-master,  pri¬ 
vately,  and  took  lessons,  and  before  long  began  to 
dance  at  some  of  the  parties.  Then  it  was  not  hard, 
after  giving  way  in  one  particular,  to  begin  to  smoke 
with  some  of  the  boys,  and  before  long  I  even  went 
to  one  of  their  champagne  suppers  at  the  hotel,  and 
was  carried  home  drunk.  You  know  all  the  rest. 


THE  WORLD’S  SPIRITUAL  CONQUEST.  211 

But,  Blanche,  I  tell  you  honestly,  the  beginning  of 
my  stepping  aside  was  all  for  love  of  you.  You  may 
•call  me  weak ;  I  was  weak ;  all  men  are  weak,  and 
often  very  foolish  when  in  love,  for  young  ladies  do 
not  realize  what  power  they  have  over  us.  If  they 
•did,  they  would  not  encourage  us  to  smoke,  or  invite 
us  to  drink  on  Yew  Year’s  day,  or  tempt  us  in  any 
way  to  do  wrong.  They  can  so  easily  encourage  and 
inspire  us  to  do  right,  and  lead  us  up  higher  instead 
of  dragging  us  down.’ 

“  4  Why,  girls,  I  never  had  such  a  rebuke  in  my 
life.  I  had  sometimes  thought  we  were  not  doing 
right  as  young  Christians  to  dance  and  play  cards,  for 
I  did  not  think  that  the  best  people  approve  of  it, 
and  as  long  as  they  were  amusements  which  the  most 
vicious  and  depraved  engaged  in  so  constantly.  My 
conscience  has  once  in  a  while  troubled  me  when  I 
have  read  such  texts  as  the  one  Mr.  Carleton  quoted, 
or  “  keep  yourselves  unspotted  from  the  world,”  and 
others  like  them  ;  but  it  never  occurred  to  me  that 
my  doing  wrong  (if  it  was  wrong)  was  influencing 
others.  Yet  all  unconsciously  I  had  been  the  means 
of  his  downfall.  It  seems  dreadful  to  me;  I  could 
hardly  go  to  the  party,  and  I  don’t  think  you  wonder 
now  that  I  did  not  dance.  Doesn’t  Paul  say  some¬ 
thing  like  this,  u  Let  no  man  put  a  stumbling-block 
or  an  occasion  to  fail  in  his  brother’s  way,”  and  “  It  is 
good  neither  to  eat  flesh,  nor  to  drink  wine,  nor  any¬ 
thing  whereby  thy  brother  stumbleth,  or  is  offended, 
or  is  made  weak.”  Yow,  these  verses  show  that  we 
are  responsible  in  some  degree  for  the  sins  of  others, 
.and  I  was  a  stumbling-block  in  Mr.  Carleton’s  way, 
and  my  dancing  was  the  occasion  of  his  falling.  That 
is  perfectly  plain  to  me,  and  I  have  determined  never 


212  the  world’s  spiritual  conquest. 

to  dance  again,  and  to  try  to  be  more  careful  of  my 
conduct  in  the  future. 

“  That  little  sermon  was  not  lost,  for  all  the  group 
promised  from  that  time  to  abstain  from  all  question¬ 
able  amusements,  and  strive  to  be  more  deserving  the 
name  of  Christian,  that  their  unconscious  influence 
might  do  good  rather  than  evil.” 

INDIVIDUAL  INFLUENCE. 

BY  WIBBIAM  J.  M’CUNK. 

4.  “  Some  years  since  there  lived  in .  the  South  a 

wealthy  young  planter,  who  was  greatly  given  to  sports,, 
of  every  character,  high  living,  and  money-making* 
His  most  intimate  associate  in  his  various  excursions,, 
the  one  who  most  frequently  enjoyed  the  hospitality 
of  his  table  and  mingled  in  his  mirth,  was  a  young 
clergyman,  the  pastor  of  a  neighboring  church.  He 
was  intelligent  and  witty,  an  adept  in  the  art  of  social 
intercourse,  and  the  indispensable  friend  of  the  gay 
young  planter. 

“  One  day  the  man  of  the  world  was  taken  sick,, 
and,  after  a  brief  illness,  was  regarded  by  his  physi¬ 
cians  as  beyond  hope,  and  given  up  to  die.  His  wife, 
in  great  anxiety,  inquired  if  she  should  send  for  his 
clerical  friend,  to  talk  and  pray  with  him.  <Ho,r 
replied  the  sick  man,  ‘  don’t  send  for  him.  I  enjoyed 
his  society  when  in  the  midst  of  health  and  frivolity, 
but  I  don’t  want  to  see  him  now.  He  mingled  too- 
freely  in  my  pleasures  for  me  to  esteem  his  Christian 
character.  Call  Tom,  the  hostler.  Tom  is  only  an 
ignorant  slave-boy,  but  I  believe  in  his  religion,  and 
the  virtue  of  his  prayers.  Often  have  I  overheard 
him  praying  in  the  barn,  and  sometimes  praying  for 
me.  I  have  ridiculed  his  religion,  but  I  never  doubted 


THE  WORLD'S  SPIRITUAL  CONQUEST. 


213 


his  sincerity  of  heart  or  purity  of  life.  Tell  Tom  his 
dying  master  wants  him  to  come  and  pray  for  him.’ 
And  poor  black  Tom  came  tremblingly  to  the  bed¬ 
side  of  his  master.  In  his  simple,  untutored  way, 
he  told  him  of  the  love  and  sacrifice  of  Calvary.  He 
opened  up  to  his  fading  sight  the  way  of  the  Cross, 
so  familiar  to  his  own  feet,  and  prayed  fervently  that 
he  might  be  saved. 

“  The  incident  illustrates  an  important  truth,  great¬ 
ly  disregarded,  that  every  professing  Christian  is  con¬ 
stantly  shedding  influence  for  or  against  the  cause  of 
religion.  No  one  is  so  lowly  in  station  as  to  be  desti¬ 
tute  of  influence  or  relieved  from  responsibility.  It  is 
not  at  all  probable  that  Tom,  the  slave-boy,  ever  had 
the  remotest  thought  that  his  life  was  impressing  the 
mind  and  conscience  of  his  master.  His  only  care 
wTas  to  be  faithful  in  the  humble  sphere  he  occupied. 
It  is  the  importance  of  consistency  in  all  the  little 
things  which  make  up  the  bulk  of  life,  which  so  many 
lose  sight  of.  We  do  not  commend  that  juniper- tree 
style  of  religion  that  throws  a  shadow  over  everything 
around  it,  yet  it  is  an  unhappy  commentary  on  any 
Christian  life,  that  it  has  unfitted  its  possessor  for 
Christian  duty  at  the  bed  of  death/' — Michigan  Chris¬ 
tian  Advocate . 


CHAPTER  II. 

INDISPENSABILITIES  CONTINUED. — CHRISTIAN  UNANIMITY. 

Having,  now,  upon  the  world’s  conversion  to 
Christ,  established  its  possibility,  its  infinite  obliga¬ 
tion,  its  infinite  importance,  in  my  last  I  commenced 


214 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


three  discourses  upon  how  the  work  must  be  done,  or 
what  is  indispensable  to  its  accomplishment,  stating* 
that  one  thing  indispensable  is,  especially,  gathering' 
with  rather  than  scattering  from  Christ,  or  a  proper 
conviction  on  the  part  of  the  impenitent,  and  then  wThat 
is  necessary  to  such  a  conviction ;  under  this  head 
specifying  the  operation  of  the  Holy  Spirit  in  connec¬ 
tion  with  or  through  the  word,  his  two-edged  sword, 
wielded  through  consistent  Christian  conduct,  and 
then  what  is  necessary  to  such  conduct — 1,  purity;  2, 
uniformity. 

I  again  propose,  by  the  aid  of  the  Holy  Spirit,  to 
continue  this  part  of  the  subject,  dwelling  upon  the 
indispensability  and  importance  of  Christian  unanimity . 
The  proposition,  therefore,  for  consideration,  estab¬ 
lishment,  and  improvement  in  the  present  and  the  next 
discourse  is  the  following  : 


PROPOSITION  III. 

In  proportion  to  Christian  unanimity ,  or  so  far  as 
Christians  agree  or  disagree  in  both  faith  and  practice, 
is  Christian  conduct  consistent  or  inconsistent,  and  a 
means  of  either  saving  or  ruining  the  impenitent. 

I  am  aware  that  I  am  here  touching  upon  what 
perhaps  by  some  may  be  considered  forbidden  ground, 
since  it  seems  to  savor  a  little  of  controversy.  But 
should  there  be  any  such,  I  shall  endeavor  to  be  court¬ 
eous  and  to  say  nothing  unnecessarily  which  will  injure 
the  feelings  of  any  who  may  happen  to  dissent  from 
the  doctrine  advanced.  I  think,  however,  that  all  who 
have  heard  or  shall  hear  or  read  what  is  now  beinsr 
said  upon  the-world’s  conversion  to  Christ  will  admit 


THE  WORLD’S  SPIRITUAL  CONQUEST.  215 

that  nothing  has  been  affirmed  nor  will  be  said  to  cause 
controversy,  but  simply  to  elicit  pure  gospel  truth,  to 
glorify  God,  and  to  secure  the  greatest  good  to  the 
largest  number.  To  this  end,  therefore,  let  us  now 
enter  upon  a  thorough,  candid,  and  impartial  investi¬ 
gation  and  solution  of  the  proposition  which  is  the 
subject  of  the  present  and  following  chapter. 

Now,  since  Christian  unanimity  consists  in  agree¬ 
ment  or  sameness  of  both  faith  and  practice,  and  since 
Christian  conduct  is  consistent  or  inconsistent  in  pro¬ 
portion  as  it  is  always  the  same,  it  follows  that  Chris¬ 
tian  conduct  is  consistent  or  inconsistent  in  proportion 
to  Christian  unanimity,  or  so  far  as  Christians  agree  or 
disagree  in  both  faith  and  practice. 

Again:  Since  Christian  conduct  is  a  means  of 
either  good  or  harm  in  proportion  to  its  consistency 
or  inconsistency,  and  consistent  or  inconsistent  so  far 
as  Christians  agree  or  disagree  in  both  faith  and  prac¬ 
tice,  it  follows  that  Christian  conduct  is  a  means  of 
either  saving  or  ruining  the  impenitent  in  proportion 
to  Christian  unanimity.  And  here  a  number  of  items 
will  illustrate  and  establish  beyond  a  doubt  the  same 
sentiment. 

The  principal  one  and  the  one  all  the  others  con¬ 
firm  is  that  unchristian  dissension  is  of  satanic  origin. 
I  have  no  sympathy  at  all  with  that  theory  that 
unchristian  disagreement  and  discord  are  of  divine 
origin.  It  may  perhaps  be  true  that  God  overrules 
the  great  evil  to  a  limited  amount  of  good.  But  from 
the  fact  that  God  overrules  evil  for  good  it  does  not 
follow  that  he  is  the  author  of  the  evil,  for,  if  he  was, 
he  alone  would  be  accountable  and  responsible  for  its 
terrible  tendencies  and  awful  consequences.  Now, 


216  the  world’s  spiritual  conquest. 

*  that  unchristian  dissension  is  •  of  satanic  origin  and 
diametrically  opposed  to  God’s  will  is  especially— 
First.  Evident  from  the  Scriptures.  If  nowhere 
else,  conclusively  evident — 

1st.  From  that  part  of  the  Lord’s  prayer  where  it 
says,  “  Thy  will  be  done  in  earth  as  it  is  in  heaven.” 
(Matt,  vi,  10.)  Granting,  now,  that  God’s  will  is  done 
in  heaven,  and  that  it  is  his  will  that  no  disagreement 
nor  discord  should  be  there,  and  that  he  would  have 
his  will  done  “in  earth  as  it  is  in  heaven,”  it  is  cer¬ 
tainly  admitted  that  all  unchristian  disagreement  and 
discord  are  both  directly  opposed  to  God’s  will  and  of 
satanic  origin,  because  such  is  the  origin  of  every 
thing  thus  opposed  to  God’s  will. 

2d.  The  same  is  equally  evident  from  the  Savior’s 
language,  where,  after  praying  for  his  apostles,  he  said : 
“  Neither  pray  I  for  these  alone,  but  for  them  also  that 
believe  on  me  through  their  word,  that  they  all  may 
be  one  as  thou,  Father,  art  in  me  and  I  in  thee  ;  that 
they  also  may  be  one  in  us,  that  the  world  may  be¬ 
lieve  that  thou  hast  sent  me.”  (John  xvii,  21,  22.) 
Here  is  established  not  only  that  unchristian  dissen¬ 
sion  is  directly  opposed  to  God’s  will  and  of  satanic 
origin,  but  that  faith  in  Christ  is  either  promoted  or 
diminished,  and  thereby  the  impenitent  either  saved 
or  lost,  in  proportion  to  Christian  unanimity.  For 
note :  1.)  Who  are  referred  to — “  them  that  believe”  on 
Christ  through  the  word  of  the  apostles.  2.)  What 
the  Savior  asked  in  their  behalf — “that  they  all  may 
be  one  as”  he  and  the  Father  are  one;  that  is,  that 
the  same  unanimity  or  agreement,  love  and  harmony 
might  exist  among  all  Christians  which  existed  be¬ 
tween  Christ  and  the  Father,  which  in  every  respect 


THE  WORLD’S  SPIRITUAL  CONQUEST.  217 

was  absolutely  perfect,  and  which,  too,  did  at  first  act¬ 
ually  exist  among  primitive  Christians ;  for,  in  speaking 
of  the  church  at  Jerusalem,  it  says  “  the  multitude  of 
them  that  believed  were  of  one  heart  and  one  soul.” 
(Acts  iv,  32.)  Mark  especially  the  expression  “  of 
one  soul,”  as  well  as  “of  one  heart ’’—referring,  doubt¬ 
less,  to  the  intellectual  as  well  as  to  the  emotional  na¬ 
ture,  and  thus  showing  not  only  a  perfect  agreement  in 
both  faith  and  practice,  but  in  both  sympathy  and  af¬ 
fection.  How,  that  such  is  God’s  will  concerning 
Christian  unanimity  or  agreement,  love  and  har¬ 
mony—* 

3d.  Is  further  evident  from  very  many  other 
scripture  passages,  among  which  —  excepting  the 
italics — are  the  following :  “  How  the  God  of  pa¬ 
tience  and  consolation  grant  you  to  be  like  minded 
one  towards  another,  according  to  Christ  Jesus.” 
(Rom.  xv,  15.)  ••  “  That  ye  may  with  one  mind,  and 
one  mouth  glorify  God,  the  Father  of  our  Lord  Jesus 
Christ.”  (Verse  6.)  “  Be  perfect,  be  of  good  comfort, 

be  of  one  mind ,  live  in  peace”  (1  Cor.  xiii,  11.) 
“  I,  therefore,  the  prisoner  of  the  Lord,  beseech  you 
that  ye  walk  worthy  of  the  vocation  wherewith  ye 
are  caMed,  endeavoring  to  keep  the  unity  of  the  spirit 
in  the  bond  of  peace”  (Eph.  iv,  1,  3.)  “  That  ye 

stand  fast  in  one  spirit ,  with  one  mind ,  striving  together 
foi  the  faith  of  the  gospel.”  (Eph.  i,  4.)  “  If  there 

be,  therefore,  any  consolation  in  Christ,  if  any  com¬ 
fort  of  love,  if  any  fellowship  of  the  Spirit,  if  any 
bowels  and  mercies,  fulfill  ye  my  joy,  that  ye  be 
like  minded ,  having  the  same  love ,  being  of  one  accord , 
of  one  mind”  (Phil,  ii,  1,  2.)  “  nevertheless,  whereto 
we  have  already  attained,  let  us  walk  by  the  same  rule , 
ilet  us  mind  the  same  thing”  (Phil,  iii,  16.)  Thus 


218 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


much  the  hortatory  and  indirect  prohibition  of  un¬ 
christian  dissension. 

Eow  for  the  direct,  unequivocal,  and  positive  pro¬ 
hibition  :  “  Now  I  beseech  you,  brethren,  mark  them 
which  cause  divisions  and  offences  contrary  to  the  doc¬ 
trine  which  ye  have  learned,  and  avoid  them,  for  they 
that  are  such  serve  not  our  Lord  Jesus  Christ ,  hut 
their  own  belly ,  and,  by  good  words  and  fair  speeches, 
deceive  the  hearts  of  the  simple.”  (Rom.  xvi,  17.) 
How  very  true  that  it  is  the  simple-hearted ,  or  the 
unwise,  who  are  gotten  into  and  also  kept  in  such  a 
condition.  Again :  “Now  I  beseech  you,  brethren, 
by  the  name  of  our  Lord  Jesus  Christ,  that  ye  all 
speak  the  same  thing  ” ;  of  course,  not  in  any  sense- 
disagreeing,  contradicting,  and  thus  advocating  oppo¬ 
site  spiritual  doctrines.  “  And  that  there  he  no  divis - 

jk. 

ions  among  you.”  And  at  the  same  time  the  one  who 
gave  these  instructions  cause  those  divisions,  thus, 
making  them — as  some  suppose — providential  rather 
than  satanic  ?  What  nonsense  !  “  But  that  ye  be  per¬ 

fectly  joined  together  in  the  same  mind  and  in  sam  e  judg¬ 
ment.”  (I  Cor.  i,  10.)  Of  course,  not  of  different 
minds  and  different  judgments,  as  it  was  then  and  is 
now,  hut  that  there  be  a  perfect  unanimity  or  agree¬ 
ment  not  only  in  sentiment,  but  especially  in  love, 
preaching,  and  practice.  Now  for  the  occasion  of 
this  instruction  :  “For  it  hath  been  declared  unto  me 
of  you,  my  brethren,  that  there  are  contentions  among 
you.  Now,  this  I  say,  that  every  one  of  you  saitli, 
I  am  of  Paul ,  and  1  of  Apollos ,  and  I  of  Cephas ,  and 
I  of  Christ.”  Then  he  asks,  “ Is  Christ  divided?”' 
(verse  11)  implying  by  that  question  that  since  Christ 
is  not  divided,  neither  should  they  nor  any  other 
Christians  be  divided;  nor  should  there  be  any  refer- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  219 

ence  whatever  to  any  one  as  authority  except  to 
Christ.  But,  since  it  was  not  thus,  he  charges  them 
with  carnality  :  “  Ye  are  yet  carnal ;  for  whereas  there 
is  among  you  envying ,  and  strife,  and  divisions ,  are  ye 
not  carnal  and  walk  as  men?”  (iii,  3.)  Mark,  not* 
as  Christians,  but  “  as  men,”  or  the  impenitent,  while 
they  were  thus  disagreeing,  envious,  striving,  and 
divided.  If  the  above,  and  very  many  other  and  sim¬ 
ilar  passages,  do  not  prove  positively  that  unchristian 
dissension  is  diametrically  opposed  to  God’s  will  and 
of  Satanic  origin,  the  Scriptures  teach  nothing  at  all. 

Second.  Unchristian  dissension  can  be  shown  to 
he  just  as  irrational  as  it  is  unscriptural.  lieason 
itself  shows  that  it  is  impossible  for  two  to  differ  and 
both  be  right  wherein  they  disagree,  for  contradictory 
propositions  can  not  both  be  true;  and  hence  wherein 
Christians  disagree  and  contradict  each  other,  one  or 
botli  must  be  wrong.  Uow,  it  is  possible  for  two  to 
difler  and  both  _to  be  wrong  wherein  they  dis¬ 
agree,  but  it  is  impossible  for  two  to  differ  and  both- 
to  be  right  wherein  they  disagree.  For  instance,  it 
could  be  assumed  that  a  certain  ordinance  consists  in 
such  an  element  or  such  an  act,  and  then  two  could 
differ  in  regard  to  it,  the  one  contending  that  it  is 
something  more,  the  other  that  it  is  something  less, 
but  both  be  wrong;  for  the  ordinance  might  possibly 
consist  in  something  wholly  different  from  either 
assumption.  Such,  now,  is  especially  true  with 
respect  to  Church  ordinances  and  polity,  concerning 
which  Christians  differ  so  much  and  so  widely.  And 
thus  they  disagree  and  flatly  contradict  each  other 
upon  the  same  point.  But  is  it  possible  for  each  and 
all  th  ese  opposite  and  conflicting  sentiments  to  be 
correct ;  that  is,  when  one  says  it  is  true  or  right,. 


220  the  world’s  spiritual  conquest. 

and  the  other  that  it  is  false  or  wrong?  Can  it  be  both  ? 
Certainly  not,  any  more  than  white  can  be  black,  or 
light  darkness.  And  hence,  wherein  Christians  differ 
or  disagree  in  faith  and  practice,  one  or  both  must 
^be  wrong.  There  jire  but  the  two,  truth  and  error; 
and  hence  every  one  must  necessarily  hold  to  cither 
the  one  or  the  other.  For  instance,  God  says  the  same 
thing  to  every  one ;  he  means  the  same  thing  to  every 
one.  And  hence,  if  every  one  finds  out  what  God 
means  from  what  he  says ,  he  has  got  the  same  thing , 
and  all  agree  perfectly.  And  hence,  if  two  or  more 
disagree  about  what  God  says,  some  one,  or  all,  cer¬ 
tainly  misunderstands  God,  and  must  be  wrong. 
There  is  no  alternative;  consequently, it  is  impossible 
for  Christians  to  differ  and  all  to  be  ri^ht  wherein 
they  disagree.  And  hence,  if  they  differ  or  disagree 
in  faith  and  practice,  some  one,  or  all,  must  necessa¬ 
rily  be  wrong,  and  entertaining  and  advocating  errone¬ 
ous  sentiments,  and  thus  perverting  gospel  truth  and 
subverting  the  principles  of  Christianity,  and  substi¬ 
tuting  in  their  stead  the  elements  of  paganism.  A 
terrible  position  and  operation  !  unavoidable,  how¬ 
ever,  in  proportion  to  unchristian  disagreement. 
Consequently,  to  suppose  and  contend,  as  many  do, 
that  unchristian  dissension  is  better  and  tends  to 
more  good  than  would  Christian  unanimity,  is  vir¬ 
tually  assuming  that  paganism  is  preferable  to  Chris¬ 
tianity,  because  it  is  putting  the  possession  and  dif¬ 
fusion  of  erroneous  sentiment,  which  is  the  essence  of 
paganism,  above  gospel  truth,  which  is  the  substance 
of  Christianity. 

In  fact,  unchristian  dissension  tends  to  subvert 
every  Christian  grace  and  gospel  principle,  and  to  worse 
- than  waste  Zion’s  resources,  depopulating  heaven,  and 


THE  WORLD’S  SPIRITUAL  CONQUEST.  221 

increasing  the  inhabitants  of  darkness  and  eternal 
despair.  True,  this  is  a  broad  assertion,  but  never¬ 
theless  it  can  very  easily  be  sustained. 

1st.  Unchristian  dissension  tends  to  subvert  the 
law  of  love ,  which  the  Savior,  by  way  of  eminence, 
styles  the  new  commandment.  Said  he :  “  A  new 
commandment  I  give  unto  you,  that  ye  love  one 
another.”  “Ye  are  my  friends,  if  ye  do  whatsoever 
I  command  you.”  “  These  things  I  command  you, 
that  ye  love  one  another.”  Not  simply  in  word 
either,  but  “  in  deed  and  in  truth.”  I  think  all  will 
admit  that  not  only  at  the  present  time,  but  always 
and  everywhere,  there  is  and  always  has  been 
altogether  too  much  love  simply  “  in  word,”  and  very 
much  too  little  “in  deed  and  in  truth.”  Now,  the 
term  dissension  itself  represents  a  state  of  things  en¬ 
tirely  incompatible  with  the  law  of  love,  for  love 
tends  to  unite,  to  bind  together,  and  to  promote  love, 
sympathy,  agreement,  and  harmony;  but  dissension 
tends  to  disagreement,  dislike,  discord,  and  division. 
The  one  fosters  everything  agreeable,  elevating,  and 
beneficial ;  the  other  everything  repulsive,  degrading,, 
and  injurious.  Nor  is  there  a  single  exception  to  this 
rule,  in  the  sense  in  which  the  terms  love  and  dissen¬ 
sion  are  now  being  used.  And  here,  once  for  all,  let 
it  be  distinctly  understood  and  remembered,  too,  that 
the  term  dissension  is  here  used  in  the  sense  of  dissent¬ 
ing  from  the  truth ;  or,  in  its  malignant  and  blight¬ 
ing  signification,  a  sense,  too,  in  "which  it  is  now  per¬ 
fectly  applicable,  and  has  been  from  the  first  schism 
in  the  Church  until  the  present  time.  And  hence,  to 
contend,  as  some  do,  that  unchristian  dissension  is- 
necessary  to  the  preservation  and  perpetuity  of  gospel 
truth  is  virtually  assuming  that  erroneous  sentiment 


222  the  world’s  spiritual  conquest. 

is  necessary  to  a  true  faith — that  is,  that  darkness  is 
necessary  to  light,  and  corruption  to  purity ;  than 
which  nothing  can  be  more  false  and  absurd. 

if,  now,  it  be  true,  as  it  really  is,  that  unchristian 
dissension  fosters  every  thing  repulsive,  degrading, 
and  injurious,  certainly  it  tends  to  subvert  the  law 
of  love;  for  love  is  the  opposite,  including  everything 
attractive  and  ennobling,  and  “  worketh  no  ill  to  the 
neighbor.”  Now,  that- such  is  the  nature  of  improper 
Christian  dissension  is  sufficiently  evident  from  its 
results.  To  dissent  is  to  differ  with  or  from;  and  thus 
for  nearly  eighteen  hundred  years  Christians  have 
been  differing  with  and  from  one  another,  resulting  in 
a  vast  amount  of  disagreement,  dislike,  discord,  and 
division,  as  well  as  very  many  other  similar  or  kindred 
evils.  Behold  the  Christian  world.  Observe  the 
vast  number  of  different  divisions  and  denominations, 
and  the  discord  consequent  upon  such  a  state  of 
things.  Like,  for  instance,  an  army  within  itself 
belligerent,  divided  up  into  factions  and  fortified,  two 
guns  pointed  at  each  other  and  one  at  the  enemy — 
firing  away,  each  thus  trying  to  overcome  the  other, 
and  at  the  same  time  to  conquer  the  foe  ;  the  enemy 
all  the  time  laughing  at  the  inefficiency  of  the  whole, 
on  account  of  such  discord.  What  prospect  of  success 
under  such  circumstances  ?  None  in  the  least.  In¬ 
deed,  analogy  itself,  if  nothing  else,  shows  the  awful 
inconsistency,  irrationality,  and  disastrous  conse¬ 
quences  of  unchristian  dissension. 

Now,  enter  upon  a  close  and  careful  examination 
of  the  nature  and  tendency  of  such  a  state  of  things. 
What  are  the  results  ?  Dare  any  say,  “  no  harm  ”  or 
“ill  to  the  neighbor”?  Do  they  generally,  if  ever,  fulfill 
the  scripture  where  it  says,  “Look  not  every  man  on 


THE  WORLD’S  SPIRITUAL  CONQUEST.  223 

his  own  things,  but  every  man  also  on  the  things  of 
others  ”?  “  Let  no  man  seek  his  own,  but  every  man 
another’s  wealth  ”  ?  The  substance  of  which  is  to 
desire  and  seek  the  welfare  of  others,  and  thus  each 
do  what  can  be  done  to  aid  in  building  up  the  other. 

.  ■“  Not  quite  that  way,”  says  one  denomination ;  “  it 
would  be  against  nature,  ^because  it  is  not  at  all 
natural  for  one  to  work  against  his  own  interests, 
and  this  would  be  done  should  such  a  course  be  pur¬ 
sued  ;  for,  if  I  should  try  as  hard  to  build  up  another 
denomination  as  myself,  I  would  very  soon  be  no 
denomination  at  all,  because  the  other  denominations 
would  take  all  my  good  wishes  and  efforts  without 
reciprocity  or  returning  the  favor.  If  all  would  do 
so,  I  would  have  no  objection,  and  would  fall  in  with 
the  rest ;  but  since  it  is  not  so,  nor  ever  has  been 
thus,  I  fear  to  take  the  lead  in  the  matter  lest  I  be 
the  first  and  the  last,  and  thereby  lose  my  identity 
entirely.” 

Now,  there  is  very  much  good  sense  in  that  kind 
of  reasoning,  for  thus,  in  the  past,  has  one  denomina¬ 
tion  been  waiting,  and  is  now  waiting  for  the  other; 
nor  has  any  such  thing  ever  occurred  on  the  part  of 
either.  Further  says  that  same  denomination : 
,u  Wherein  others  differ  from  me,  they  are  wrong; 
and  hence  to  build  them  up  would  be  building  up 
the  bulwarks  of  Satan  rather  than  the  cause  of  Christ, 
which  would  be  no  advantage  to  them  nor  any  one 
else,  but  an  injury  to  all.”  Hence,  you  perceive,  for 
one  denomination  not  to  do  what  it  can  to  build  up 
and  establish  another  is  a  matter  of  conscience  as  well 
as  that  of  expediency.  Neither  can  I,  nor  any  one 
else,  conceive  how  one  denomination  could  conscien¬ 
tiously  do  all  within  its  power  to  build  up  and  estab- 


224  the  world's  spiritual  conquest. 

lish  another,  for  wherein  they  differ  each  considers 
the  other  wrong,  and  naturally  thinks  and  feels  that 
thus  far  it  would  be  wrong  even  to  encourage,  much 
more  to  aid  in  building  each  other  up ;  which,  in  fact, 
amounts  to  the  conviction,  right  or  wrong,  that  it 
is  much  more  proper  to  tear  each  other  down  than 
to  aid  in  building  each  other  up.  This,  too,  is  the 
principle  upon  which,  to  a  greater  or  less  extent,  all 
the  different  denominations  have  in  the  past  been 
acting,  and  will  continue  to  act,  too,  so  long  as  they 
have  an  identity ;  because  to  take  an  opposite  course 
would  not  only  subvert  the  principles,  but  destroy 
the  very  elements  necessary  to  their  existence.  If 
any  doubt  this,  they  can  be  convinced  by  referring  to 
and  believing  historical  facts  and  observing  what  is 
passing  around  them. 

In  the  reference  and  observation,  however,  all  will 
find  that  though  the  down-pulling  is  very  uniform  with 
respect  to  principle,  yet  it  is  rather  multiform  in  regard 
to  operation.  There  is  not  a  single  denomination  but 
that,  in  various  ways,  has  been  endeavoring  and  is 
now  endeavoring  to  undermine  and  overthrow  all  the 
others.  Yet  the  course  pursued  by  each  is  frequently 
very  different. 

One,  knowing  from  actual,  direct,  thorough,  and 
impartial  investigation  that  its  faith  and  practice  are 
both  correct,  and  can  endure  the  severest  gospel  test, 
may  disdain  any  except  an  upright,  honorable,  and 
Christian  course,  believing  that  the  plain,  pointed,  and 
impartial  advocacy  of  gospel  truth  is  the  most  speedy 
and  surest  way  to  remove  all  error,  and  to  secure 
and  preserve,  intact  and  upon  a  firm  basis,  all  the 
interests  of  Zion. 

Another,  however,  in  addition  to  the  principle  of 


( 

I 

THE  WORLD’S  SPIRITUAL  CONQUEST.  225 

down-pulling — adopting  and  putting  into  practice  the 
sentiment  that  the  end  will  justify  the  means — may 
stoop  to  a  little  petty,  mean,  and  secret  intriguing,  and 
hypocritical  flattery  and  slanderous  misrepresentation. 

While  another,  still  more  unprincipled  and  reckless, 
adopting  an  intolerant  spirit,  may  put  their  appoint¬ 
ments  upon  other  appointments,  closing  up  against 
other  denominations,  school  and  meeting  houses  and 
all  other  places  of  worship  under  their  control,  and 
also  frequently -persecuting  to  the  death  all  others  dif¬ 
fering  with  them — haling  men,  women,  and  children 
to  prison,  the  stake,  and  a  martyr’s  grave,  and  thus 
flooding  the  earth  with  the  blood  of  the  saints. 

What  a  vast  amount  of  hypocritical  flattery,  slan¬ 
derous  misrepresentation,  and  low,  mean,  secret,  and 
unholy  intriguing,  as  wrell  as  opposition  and  blood¬ 
shed,  has  occurred  in  connection  with  unchristian 
dissension.  Probably  there  has  never  been  a  commu¬ 
nity  where  some  one  or  other  of  the  different  evils 
enumerated  has  not  existed.  To  deny,  therefore,, 
that  such  has  been  the  course  of  some,  if  not  all  the 
different  denominations,  would  be  denying  not  only  a 
vast  number  of  historical  facts,  hut  one’s  own  eye¬ 
sight  and  hearing.  For  who  is  there  who  has  not 
both  seen  and  heard,  and  especially  read,  of  such, 
things  in  connection  with  unchristian  dissension  ? 

True,  there  has  always  been  and  doubtless  there 
will  always  continue  to  he  a  class,  however  large  or 
small  the  number,  who,  though  differing  with  others, 
are  yet  too  pure  and  noble  to  stoop  to  anything  mean 
or  unchristian  to  extend  and  establish  their  own  senti¬ 
ments.  But  it  is  equally  true  that  in  connection  with 
the  different  denominations  there  are  very  many  of  a 

different  character.  Nor  will  the  exception  either  set 
16— 


226  the  world’s  spiritual  conquest. 

aside  nor  destroy  the  general  rule.  Though  some  may 
do  it  properly,  and  others  improperly,  yet  the  principle 
of  operation  is  about  the  same — which  is,  to  under¬ 
mine  and  overthrow  rather  than  to  build  up  and 
establish.  Nor  shall  I  deny  that  this,  to  a  certain 
extent,  is  right ;  for  it  has  not  been  asserted  that  all 
kinds  of  Christian  dissension  are  wrong,  and  hence  it 
is  proper  to  make  an  exception.  And  here  it  may  be 
noted  that  there  are  two  kinds  of  Christian  dissension : 
one  from  truth  to  error,  the  other  from  error  to  truth, 
the  latter  of  which  is  right  and  the  only  one  that 
should  ever  have  existed.  Certainly  it  is  perfectly 
right  for  all  to  dissent  from  error,  and  do  what  can  be 
done  lawfully  to  remove  all  error  and  establish  the 
truth;  but  at  the  same  time,  this  admission  proves 
nothing  in  favor  of  dissenting  from  the  truth — the 
kind  of  dissension  we  are  now  dwelling  upon,  and 
which,  too,  embraces  nearly,  or  quite,  every  con¬ 
ceivable  evil. 

It  tends  to  irritate ,  to  dishearten ,  to  injure ,  and  to 
defeat  those  battling  for  the  truth,  and  thus  to  beget 
within  them  even  a  spirit  and  a  state  of  feeling  not  at 
all  consistent  with  the  law  of  love. 

1.  We  all  know  that  contradiction  and  opposition 
are  both  naturally  very  irritating ,  especially  if  there 
be  an  impression  that  they  are  to  the  right  rather 
than  to  the  wrong.  Probably  nothing  is  more  irritat¬ 
ing  and  disgusting  to  an  honest  heart  and  correct  mind 
than  dissent  from  and  opposition  to  gospel  truth  by 
those  pretending  to  be  its  friends.  But  this  same 
irritation  and  disgust  may  be  shared  in  by  those  whose 
hearts  are  honest  and  heads  are  wrong,  because  de¬ 
ceived  in  regard  to  their  sentiments.  And  thus,  by 
dissent  and  opposition  the  members  of  the  different 


THE  WORLD’S  SPIRITUAL  CONQUEST.  227 

denominations  are  constantly  irritating  and  disgusting 
each  other.  Now,  does  irritation  and  disgust  tend  to 
promote  love  and  harmony?  The  opposite — the  sub¬ 
version  of  the  law  of  love. 

2.  So  far  as  Christians  dissent  from  and  oppose 
one  another,  each  is  disheartened  in  his  work,  for 
wherein  they  differ  one  denies  what  the  other  affirms, 
and  pulls  up  what  the  other  has  planted,  and  thus,  by 
mutual  dissent  and  opposition,  rendering  useless  each 
other’s  efforts  to  establish  the  truth  and  advance 
Christ’s  cause.  This,  now,  is  terribly  disheartening. 

3.  It  is  awfully  injurious.  True,  those  dissenting 
from  error  and  doing  what  they  can  to  establish  the 
truth  are  indulging  in  nothing  which  will  injure  any 
one.  But  those  dissenting  from  the  truth  are  indulg¬ 
ing  in  what  is  an  injury  to  all — not  only  to  themselves, 
but  to  others  also. 

1.)  It  is  a  great  injury  to  themselves ,  because — 

(1.)  It  tends  to  bring  upon  them  condemnation  and 
punishment ;  for,  so  far  as  one  dissents  from  the  truth, 
he  dishonors  God  and  ruins  souls,  because  thus  far  he 
represents  God’s  word  as  false,  has  his  own  light 
darkness,  and  leads  others  astray.  This,  now,  tends 
to  enrage  God  and  to  bring  condemnation  and  pun¬ 
ishment  upon  those  who  thus  indulge.  And  even, 
too,  where  it  is  done  ignorantly,  for  “  that  servant 
who  knew  not,  and  did  commit  things  worthy  of 
stripes,  shall  be  beaten.”  Much  more  the  one  who 
understands. 

(2.)  It  is  a  great  injury  to  their  reputation;  for, 
so  far  as  a  professing  Christian  dissents  from  the  truth  , 
he  embraces  and  advocates  what  is  false,  which  im¬ 
plies  that  he  is  either  foolish  or  dishonest — that  is, 


228  the  world’s  spiritual  conquest. 

either  knowing  too  little  to  understand  what  is  true, 
or  intending  to  assert  what  he  knows  to  be  false, 
either  of  which,  in  the  estimation  of  the  wise  and 
pious,  is  a  great  injury  to  his  reputation.  For  so  far 
as  one  is  perceived  to  pin  his  faith  to  another  man’s 
sleeve,  or  to  pretend  to  know  what  he  does  not  under¬ 
stand — as  is  the  case  in  all  false  sentiments  and  asser¬ 
tions — thus  far  he  shows  a  want  of  good  sense  and 
lowers  himself  in  the  estimation  of  the  wise ;  espe¬ 
cially  so  far  as  one  seems  to  deny  what  he  pretends  to 
believe — as  is  the  case  in  denying  what  is  admitted — 
does  he  show  a  want  of  integrity  and  lower  himself  in 
the  estimation  of  the  pious.  In  proportion,  therefore, 
as  a  Christian  dissents  from  the  truth  is  his  reputa¬ 
tion  injured,  for  thus  far  is  he  lowered  in  the  estima¬ 
tion  of  the  wise  and  the  pious. 

(8.)  This,  again,  is  a  great  injury  to  his  good  influ¬ 
ence;  for  so  far  as  the  Christian’s  reputation  for 
wisdom  and  integrity  is  lowered  in  the  estimation  of 
the  wise  and  pious,  thus  far  he  can  have  no  beneficial 
influence.  In  proportion,  therefore,  as  a  Christian 
dissents  from  the  truth,  not  only  does  he  injure  his 
reputation,  but  he  can  have  no  good  influence. 

(4.)  This,  again,  is  a  great  injury  to  his  feelings 
and  enjoyment;  for  so  far  as  one  finds  himself  'neg¬ 
lected  and  forsaken  by  the  wise  and  the  pious  and  can 
have  no  beneficial  influence,  he  feels  irritated  and  de¬ 
graded,  and  in  proportion  to  his  sense  of  irritation  and 
degradation  is  his  enjoyment  destroyed.  In  propor¬ 
tion,  therefore,  as  one  is  neglected  and  forsaken,  and  can 
have  no  beneficial  influence,  is  he  made  miserable.  In 
proportion,  therefore,  as  a  Christian  dissents  from  the 
truth  is  it  an  injury  not  only  to  the  cause  of  Christ, 


THE  WORLD’S  SPIRITUAL  CONQUEST.  229 

to  his  reputation  and  influence,  but  to  his  feelings  and 
enjoyment.  Consequently,  to  dissent  from  the  truth 
is  a  great  injury  to  the  one  thus  dissenting. 

4.)  It  is  a  great  injury  to  others.  Though  dis¬ 
senting  from  error  and  asserting  what  is  true  will 
injure  no  one,  yet  to  dissent  from  the  truth  and 
to  assert  what  is  false  is  an  injury  not  only  to  the 
cause  of  Christ,  to  the  impenitent,  and  to  one’s  self, 
but  to  those  battling  for  the  truth.  Because  assert¬ 
ing  what  is  false  is  denying  what  is  true,  and  hence 
so  far  as  those  who  assert  what  is  false  are  believed, 
thus  far  those  contending  for  the  truth  are  discred¬ 
ited.  And  so  far  as  those  contending  for  the  truth  are 
discredited,  thus  far  it  is  believed  that  they  are  either 
foolish  or  dishonest — that  is,  either  knowing  too  little 
to  understand  what  is  true,  or  intending  to  assert 
what  they  know  to  be  false,  either  of  which,  in  the 
estimation  of  those  viewing  them  in  such  a  light,  is  a 
great  injury  not  only  to  their  reputation  and  influence, 
but  to  their  feelings  and  enjoyment.  In  proportion, 
therefore,  as  professing  Christians  dissent  from  the 
truth  and  embrace  and  advocate  what  is  false,  as  well 
as  to  themselves  it  is  a  great  injury  to  others. 

4.  This  tends  to  defeat  each  in  what  is  under¬ 
taken  for  good.  For  wherein  Christians  differ  and 
contradict  each  other,  the  good  influence  of  both  is 
destroyed,  and  nothing  at  all  effected  except  evil ;  be¬ 
cause  if  no  good  is  accomplished,  evil  is  promoted  and 
has  the  ascendency.  Consequently,  unchristian  dis¬ 
sension  tends  not  only  to  irritate,  to  dishearten,  and 
to  injure,  but  to  defeat  what  is  undertaken  for  good. 

5.  This  tends  to  create  a  spirit  and  a  state  of 
feeling  not  at  all  consistent  with  the  law  of  love. 
For  so  far  as  one  is  irritated,  disheartened,  injured, 


230 


^HE  WORLD’S  SPIRITUAL  CONQUEST. 


and  defeated  in  what  lie  undertakes  for  good,  he  dis- 
*  likes  it,  and  naturally  feels  hard  towards  those  who 
are  the  cause  of  it.  Especially  is  this  the  case  if  there 
he  a  supposition  and  impression  that  the  opposition 
is  to  the  right  rather  than  to  the  wrong,  a  supposi¬ 
tion  and  impression  shared  in  to  a  greater  or  less 
extent  by  the  entire  membership  of  the  different 
denominations.  Even  those  who  are  wrong  think 
those  who  are  right  to  be  wrong,  and  contending  for 
error  instead  of  truth;  and  thus  wherein  they  differ 
each  thinks  the  other  wrong,  and  that  his  opposition 
is  irrational,  unkind,  and  unjust,  and  thus  far  natur¬ 
ally  entertain  and  express  a  dislike  and  hard  feelings 
towards  each  other.  Now,  that  this  is  so  is  doubtless 
sufficiently  evident  without  further  argument  or  illus¬ 
tration,  because  all,  from  both  observation  as  well  as 
experience,  know  that  such  is  verily  the  fact. 

Thus  far,  then,  we  are  unable  to  say,  “  no  harm  ” 
or  “  ill  to  the  neighbor.”  Thus  far,  then,  no  one  can 
truthfully  affirm  that  unchristian  dissension  does  not 
tend  to  subvert  the  law  of  love.  And  if  subverted  in 
one  respect,  subverted  in  every  respect,  for  dislike  to 
man  begets  dislike  to  God;  and  here,  in  the  language 
of  the  Holy  Spirit,  we-  may  state  and  inquire  :  “  If  a 
man  say,  ‘  I  love  God,’  and  hateth  his  brother,  he  is  a 
liar  ;  for  he  that  loveth  not  his  brother,  whom  he  hath 
seen,  how  can  he  love  God,  whom  he  hath  not  seen  ?  ” 
Impossible.  Consequently,  if  the  law  of  love  be  sub¬ 
verted  with  respect  to  man  with  man,  it  is  also  sub¬ 
verted  with  respect  to  man  with  his  Maker ;  and  sub¬ 
verted  in  both  respects,  away  goes  every  other  Chris¬ 
tian  grace  and  gospel  principle.  For  upon  love  to 
God  and  to  man  “  hang  all  the  law  and  the  proph¬ 
ets.”  How  very  appropriate,  therefore,  the  language 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


231 


of  the  Holy  Spirit,  where,  in  speaking  of  unchristian 
dissension,  he  says:  “  Whereas  there  is  among  you  * 
envying,  and  strife,  and  divisions.” 

And  here,  as  a  further  illustration  of  this  point,  we 
will  now  note  in  detail  a  number  of  the  other  almost 
innumerable  evils  of  unchristian  dissension. 

1.  One  is  that  it  tends  to  unholy  selfishness,  and 
thus  to  pervert  the  law  of  benevolence.  It  causes 
benevolent  acts,  like  worldly  charity,  to  begin  at  home, 
to  end  at  home,  and  thus  to  center  in  self.  The  gospel 
and  the  law  of  love  say,  “  You  and  yours,  and  what 
can  I  do  for  you?”  etc.,  but  sectarianism,  caused  by 
unchristian  dissension,  says,  “  Me  and  mine,  and  what 
can  you  do  for  me  and  my  church  ?  ”  etc.  If  any 
doubt  this,  let  them  listen  to  the  conversation  of 
church-members,  and  note  the  money  solicitations, 
contributions,  and  applications.  How,  the  members 
of  the  different  denominations,  and  frequently  of  the 
same  denomination,  are  often  heard  to  say  very  much 
about  each  other — but  in  what  way?  for  or  against? 
Scarcely  one  word  in  each  other’s  favor ;  about  every 
word  in  detraction,  rather  than  recommendation; 
every  good  word  for  self  and  every  evil  word  for  the 
other.  So,  too,  with  respect  to  the  money  solicita¬ 
tions,  contributions,  and  applications.  Mu  Ti  money 
is  frequently  solicited,  contributed,  and  applied  by  the 
different  denominations — but  for  what  purpose?  to 
build  each  other  up  ?  Generally,  if  not  always,  to  tear 
each  other  down.  True,  after  much  solicitation,  one 
denomination  will  occasionally  aid  another  in  some 
way,  but  the  very  denomination  assisted,  after  securing 
its  w*ants  and  the  ascendency,  will  sometimes  refuse 
utterly  to  aid  the  other  by  which  itself  has  been 
assisted,  and  that,  too,  even  after  faithfully  promising 


'232  the  world’s  spiritual  conquest. 

to  do  so,  if  thus  desired,  which  is  terribly  dishonest  as 
well  as  awfully  selfish.  But  understand  me,  I  am  not 
here  speaking  of  the  propriety  or  the  impropriety  in 
the  case,  but  simply  of  the  facts,  to  illustrate  and 
establish  the  point  that  unchristian  dissension  does 
actually  tend  to  unholy  selfishness,  and  thus  to  subvert 
the  Christian  grace  and  gospel  law  of  benevolence. 
Doubtless  all  will  admit  that  speaking  in  favor  of, 
soliciting  for,  and  applying  contributed  money  to  one’s 
self,  unless  done  with  a  proper  spirit  and  in  a  proper 
-wav,  tends  to  unholy  selfishness,  and  that  all  this  is 
true  of  the  different  denominations,  and  hence  that 
nothing  more  need  be  said  to  show  that  unchristian 
dissension  does  actually  tend  to  unholy  selfishness, 
and  thus  to  subvert  the  law  of  benevolence. 

2.  It  tends  to  envy  and  jealousy.  Jealousy  is 
defined,  “  suspicious,  apprehensive  of  rivalship  ” ; 
envy,  “grieving  at  another’s  good.”  How  very  appro¬ 
priate  to  the  different  denominations  !  for  each,  want¬ 
ing  all  itself,  is  naturally  suspicious,  and  fears  that  the 
other  will  gain  the  ascendency,  and  grieves  at  its 
prosperity  and  upbuilding,  and  rejoices  at  its  adversity 
and  downfall.  That  this  is  so  is  evident  from  the  sad 
countenance,  the  bitter  words,  and  the  unchristian  acts 
of  many  of  the  members  of  the  different  denomina¬ 
tions  towards  each  other.  To  deny  it,  therefore, 
would  be  denying  one’s  own  eye-sight  and  hearing.  If 
any  doubt  it,  let  them  listen  and  observe  when  they 
hear  the  members  of  one  denomination  talking  about 
another.  If  the  denomination  which  is  the  subject  of 
remark  be  in  the  ascendency  and  still  prospering, 
what  a  grievous  dissatisfaction  will  be  seen  in  the 
countenance  and  expressed  in  the  words,  showing  un¬ 
mistakably  the  envy  of  the  soul ;  but  if  it  be  inferior 


THE  WORLD’S  SPIRITUAL  CONQUEST.  233 

and  still  declining*,  what  a  smiling  and  joyous  satisfac¬ 
tion  will  be  manifest  in  both  look  and  word,  showing 
unmistakably  the  exultation  and  secret  delight  at  the 
other’s  adversity  and  overthrow.  All  know  that  this 
is  so,  and  that  the  Holy  Spirit  made  no  mistake,  nor 
at  all  misrepresented,  when  he  used  the  term  “  envying  ” 
to  represent  the  state  of  feeling  existing  among  those 
differing  upon  the  all-important  subject  of  Christianity. 

3.  Unchristian  dissension  tends  to  “  strife  and  vain¬ 
glory”  Envy  and  jealousy  can  not  operate  very  long 
without  producing  their  results,  which  are  strife  and 
vainglory.  Indeed,  no  one  will  envy  or  grieve  very 
long  over  the  prosperity  and  superiority  of  another 
without  endeavoring  in  some  way  to  come  up  to  the 
rival,  if  not  to  surpass  him.  So,  with  respect  to  the 
different  denominations,  when  one  gains  the  ascend¬ 
ency,  the  others  will  not  envy  or  grieve  very  long 
without  endeavoring  in  some  way  to  come  up  to,  and 
even  to  surpass  the  rival.  True,  the  course  pursued 
by  each  may  be  very  different,  while  the  principle  of 
operation  is-  about  the  same. 

One  disdaining  everything  unchristian — as  is  al¬ 
ways  the  case  with  those  who  are  right — may  take 
none  but  a  kind,  upright,  and  honorable  course, 
endeavoring  in  various  ways,  indirectly ,  to  gain  and  to 
retain  the  ascendency ;  not,  however,  like  others, 
merely  for  the  sake  of  the  ascendency,  but  for  the 
sake  of  Christ.  This,  now,  is  perfectly  proper,  pro¬ 
vided  the  “zeal  be  according  to  knowledge,”  for, 
avoiding  all  excesses,  it  is  not  only  imperative  duty, 
but  perfectly  right,  to  “  strive  earnestly  for  the  faith 
once  delivered  to  the  saints.”  But  though  the  indi¬ 
rect,  other  things  being  equal,  is  the  proper  course  to 


234 


THE  WORLD’S  SPIRITUAL  CONQUEST. 

gain  and  to  retain  the  ascendency,  yet  there  are 
various  modifications  of  even  said  course. 

One — as  has  already  been  intimated — is  the  kind, 
upright,  and  honorable  disdaining  of  everything  un¬ 
christian,  including  a  proper  object,  spirit,  and  course 
of  procedure,  because  doing  “  all  things  with  an  eye 
single  to  God’s  glory.”  This,  I  again  repeat,  is  not 
only  duty,  but  perfectly  right. 

Another,  however,  though  better  than  the  worst,, 
yet  not  just  what  it  should  be,  because  it  savors  too 
much  of  nomology,  appearances,  and  vainglorying. 
Its  object,  spirit,  and  course  of  procedure  are  all  very 
objectionable.  Its  object  and  spirit  are  altogether  too 
much  for  merely  the  ascendency.  It  would  have  a 
name  in  the  world.  It  would  not  be  considered  in¬ 
ferior  to  any.  It  would  have  it  said  that  its  meeting¬ 
house  is  the  best,  its  congregation  the  largest,  its  choir 
the  finest,  its  membership  the  most  numerous  and 
wealthy,  its  pastor  the  most  learned  and  eloquent ; 
in  short,  it  would  be  considered  and  called  the  largest, 
the  most  wealthy,  and  grandest  denomination  on  earth. 
To  this  end  it  carries  on  its  observations  and  opera¬ 
tions.  It  first  carefully  notes  the  size  and  style  of  other 
meeting-houses,  especially  the  height  of  the  steeple.. 
Then  it  will  proceed  either  to  remodel  or  to  build, -tak¬ 
ing  good  care,  however,  to  have  its  house  a  few  feet 
longer,  wider,  and  higher,  especially  that  its  steeple  is 
an  inch  or  two  taller,  so  that  at  least  it  can  be  said 
that  it  has  the  highest  steeple  in  town.  And  then,, 
instead  of  showing  forth  its  piety  and  zeal  by  faith 
and  good  works,  it  will  boast  of  its  fine  meeting-house, 
its  eloquent  pastor,  its  large  congregation,  its  charm¬ 
ing  choir,  and  perhaps  its  numerous,  wealthy,  and  fash- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  235 

ionable  membership,  and  other  such  externals  and  fine 
appearances;  and,  at  "the  same  time,  even  frequently' 
laughing  at  the  supposed  inferiority  or  poverty  and 
plainness  of  others.  This,  however,  will ^ not  go  on1 
very  long  before  those  laughed  at  and  crowed  over,1 
provoked  to  envy  and  jealousy  by  such  conduct,  will 
themselves  conclude  to  remodel  or  to  build.  Accord¬ 
ingly  they  will  proceed,  if  not  said  in  so  many  words, 
with  the  intention  at  least  to  surpass  the  rival  in 
external  grandeur ;  in  which,  if  they  succeed,  then  they 
will  boast.  And  the  rival  outrivaled,  to  keep  the  as¬ 
cendency,  will  doubtless  conclude  to  remodel  or  to 
build  again.  And  then  the  others  in  turn,  for  the  same 
purpose,  will  do  the  same.  Indeed,  what  vast  sums  of 
money  have  been  worse  than  wasted  by  means  of  such 
denominational  rivalship ;  and  thus  the  different 
denominations,  instead  of  doing  what  they  can  by 
humility,  piety,  and  love  to  provoke  each  other  to 
more  zeal  for  Christ  and  souls,  are  frequently  arousing 
one  another  to  envy  and  jealousy  by  strife  and  vain¬ 
glory.  Thus  much  upon  the  indirect  method  of  gaining 
and  retaining  the  ascendency. 

Again :  There  is  what  may  be  called  the  direct 
method;  that  is,  by  intrigue,  treachery,  and  misrep¬ 
resentation,  the  one  denomination  try  to  gain  and 
to  retain  the  ascendency  by  building  itself  upon  the 
ruins  of  all  the  others.  What  a  vast  amount  of  harm 
some  have  done  themselves  as  well  as  others,  and  es¬ 
pecially  the  cause  of  Christ,  by  such  a  spirit  and  course 
of  procedure. 

And  here  could  be  mentioned  many  other  such 
things  as  arising  from  unchristian  dissension ;  but 
enough.  Doubtless  enough  has  now  been  said  and 
facts  enough  mentioned  to  convince  any  rational  mind 


*236 


THE  world’s  SPIRITUAL  CONQUEST. 


that  unchristian  dissension  tends  not  only  to  subvert 
-every  Christian  grace  and  gospel  principle,  but  to  fos¬ 
ter  and  cultivate  in  their  stead  selfishness,  and  pride, 
&nd  bickering,  and  backbiting,  and  slandering,  and 
-envy,  and  jealousy,  and  strife,  and  vainglory,  and 
;almost  every  other  evil  propensity  imaginable.  Alas, 
alas !  that  such  a  state  of  things  should  exist  in  the 
Christian  community.  But  so  it  is.  How  long  be¬ 
fore  there  shall  be  a  mighty  reformation  not  only  in 
this  respect  but  in  very  many  others?  !STot  until 
Christians,  laying  aside  all  prejudice,  are  willing  to 
forego  the  pleasure  of  their  own  notions,  preferences, 
and  fancies,  and  adhere  strictly  and  exclusively  to  the 
truth  as  it  is  in  Christ.  And  may  the  time  not  be 
distant  when  such  shall  be  the  fact,  and  when  the 
forces  of  light — not  only  agreeing,  loving,  and  harmo¬ 
nizing  perfectly,  and  thus  united  and  combined,  but 
understanding  and  using  the  only  means  adapted  to  the 
^end — shall  arise  and  resist,  and,  under  God,  overcome 
the  powers  of  darkness,  and  thus  speedily  consummate 
the  ultimate,  the  complete,  and  the  glorious  triumphs 
of  the  Redeemer’s  kingdom  throughout  the  world. 


CHAPTER  III. 

'CHRISTIAN  UNANIMITY  CONTINUED - UNCHRISTIAN  DISSEN¬ 

SION  A  SATANIC  STRATAGEM  TO  DEFEAT  CHRIST’S 
CAUSE,  AND  THUS  RUIN  SOULS — THE  OBJECT  OF  CHRIS¬ 
TIAN  UNANIMITY. 

In  my  last,  upon  the  indispensability  and  impor¬ 
tance  of  Christian  unanimity,  I  presented  for  consider¬ 
ation  and  establishment  the  following  proposition  : 
In  proportion  to  Christian  unanimity ,  or  so  far  m 


THE  WORLD’S  SPIRITUAL  CONQUEST.  23? 

Christians  agree  or  disagree  in  both  faith  and  practice* 
is  Christian  conduct  consistent  or  inconsistent,  and  a, 
means  of  either  saving  or  ruining  the  impenitent.. 
Stating  that  there  are  a  number  of  items  which  prove: 
positively  and  conclusively  the  same,  among  which* 
the  principal  one,  and  the  one  all  the  others  confirm* 
is  that  unchristian  dissension  is  of  satanic  origin* 
because  diametrically  opposed  to  God’s  will.  1st., 
Evident-  from  the  Scriptures ;  under  this  head  spec¬ 
ifying  a  large  number  of  passages.  2d.  Evident 
from  the  fact  that  unchristian  dissension  can  be 
shown  to  be  just  as  irrational  as  it  is  unscriptural,  for 
Christians  can  not  differ  and  all  be  right  wherein 
they  disagree,  because  contradictory  propositions  can 
not  both  be  true.  Further,  God  says  the  same  thing 
to  every  one  ;  he  means  the  same  thing  to  every  one. 
And  hence,  if  every  one  finds  out  what  God  means 
from  what  he  says,  all  have  the  same  thing  and  agree 
perfectly.  And  hence,  if  two  Christians  disagree 
concerning  the  Scriptures,  one  or  both  certainly  mis¬ 
understand  God  and  must  be  wrong,  and  perverting 
gospel  truth  and  subverting  the  principles  of  Chris¬ 
tianity,  and  substituting  in  their  stead  the  elements 
of  paganism.  In  fact,  unchristian  dissension  tending 
to  subvert  every  Christian  grace  and  gospel  principle, 
to  worse  than  waste  Zion’s  resources,  depopulating 
heaven  and  increasing  the  inhabitants  of  darkness  and 
eternal  despair;  because  tending  to  subvert  the  law  of 
love  and  benevolence,  and  to  cultivate  in  their  stead 
unholy  selfishness,  envy,  jealousy,  strife,  and  vain¬ 
glory,  and  almost  every  other  evil  propensity  imagin¬ 
able.  I  again  propose,  by  the  aid  of  the  Holy  Spirit, 
to  continue  this  part  of  the  subject,  dwelling  not  only 

on  the  object  of  Christian  unanimity,  but — 


238  the  world’s  spiritual  conquest. 

Third.  On  the  fact  that  unchristian  dissension  is 
a  satanic  device  or  stratagem  to  defeat  Christ’s  cause, 
and  thus  ruin  souls.  Satan,  always  very  observing 
and  a  very  apt  scholar,  perceived  that  if  Christians 
continued  as  they  commenced — that  is,  perfectly 
agreed,  loving,  and  united — he  would  very  soon 
be  driven  not  only  from  Jerusalem,  but  from  every 
other  part  of  the  world.  This,  in  his  estimation, 
would  never  do.  To  prevent  this,  therefore,  he 
accordingly  cast  about,  and,  after  much  deep  and 
anxious  thought  and  many  expedients  occurring  to 
mind,  he  finally  decided  that  'persecution  would  be 
the  best  method  to  divide  and  scatter  the  Church. 
He  accordingly  got  up  “  a  great  persecution  against 
the  church  which  was  at  Jerusalem,  and  they  were 
all  scattered  abroad,  except  the  apostles.”  But  how 
in  the  name  of  common  sense  he  succeeded  in  scatter¬ 
ing  the  church  and  at  the  same  time  retaining  the 
apostles  is  beyond  my  comprehension.  Yet  it  seems 
that  he  actually  did  so,  doubtless  supposing  that  the 
leaders  without  the  forces  could  do  nothing,  and  the 
forces  without  the  leaders  could  do  nothing.  But 
how  terribly  chagrined  and  disappointed  when,  on 
the  contrary,  he  found  that,  unlike  modern  Christians, 
each  of  the  leaders  retained  and  each  of  the  forces 
scattered  was  a  host  within  himself — one  chasing  a 
thousand  and  two  putting  ten  thousand  to  flight ;  for 
wherever  they  were  or  wherever  they  went,  they 
would  as  faithful  witnesses  testify  of  and  for  Christ, 
and  thus  by  means  of  their  preaching,  and  especially 
their  practice,  converts  and  churches  were  multiplied 
all  over  the  land.  This,  doubtless,  was  wholly  unex¬ 
pected  on  the  part  of  Satan,  for  his  object  in  the  per¬ 
secution  was  very  different.  Instead  of  a  glorious 


THE  WORLD’S  SPIRITUAL  CONQUEST.  239 

Christian  triumph,  he  intended  the  same  as  an  igno¬ 
minious  defeat.  But  it  had  proved  the  former  rather 
than  the  latter,  and  now  what  should  he  do?  Of 
-course  not  get  disheartened,  though  defeated  at  every 
point.  Doubtless  the  Devil  considered  his  persecuting 
scheme  a  terrible  blunder,  and  was  very  much  per¬ 
plexed  to  know  how  to  retrieve  his  losses.  But 
unlike  many  with  respect  to  good,  and  never  dis¬ 
heartened  in  his  work  of  evil,  and  very  prolific  in 
expedients,  he  tacked  about  and  commenced  anew 
his  observations  and  operations.  But  what  to  do 
next  was  the  perplexing  question.  Recalling  to  mind, 
however,  the  disastrous  consequences  of  social,  civil, 
and  military  discord,  he  finally  decided  on  unchris¬ 
tian  dissension  as  his  next  expedient.  But  where 
should  he  commence  ?  At  the  weakest  point,  of 
course,  which  doubtless  at  that  time  was  Corinth,  one 
of  the  most  dissolute  of  the  Grecian  cities,  and  where 
was  one  of  the  weakest,  the  most  foolish  and  imper¬ 
fect  of  the  Christian  churches,  carnality  for  the  most 
part  having  the  ascendency.  At  that  point,  there¬ 
fore,  Satan  first  set  and  sprung  the  trap,  which  from 
that  time  until  the  present  has,  to  his  great  delight, 
been  working  like  a  charm. 

It  consisted  in  diverting  Christian  attention  and 
affection  from  Christ  to  man,  in  view  of  combining 
the  whole  Church  and  the  world  against  Christ  and 
his  cause,  and  thus  secure  to  himself  all  the  advan¬ 
tages  of  a  consolidated  power,  arising  from  a  perfect 
'unanimity  in  both  faith  and  practice  on  the  part  of 
the  whole.  True,  this  was  a  very  bold,  sagacious, 
and  complicated  scheme ;  and  with  what  success  it 
has  been  carried  out,  history  and  the  past  and  present 
condition  of  the  Christian  world  must  answer. 


240  the  world’s  spiritual  conquest. 

And  here,  doubtless,  it  may  be  affirmed  that 
scarcely  any  other  satanic  stratagem  or  device  ever 
availed  more  for  harm  than  unchristian  dissension; 
for  though  it  be  true  that  Satan  has  never  yet  fully 
realized  what  he  intended  and  anticipated  by  it,  yet 
it  is  equally  true,  as  the  sequel  will  show,  that  at  times 
since  its  introduction  he  has  come  very  near  to  it,  for 
what  was  true  of  the  church  in  Corinth  at  first  haa 
been  true  of  a  large  proportion  of  professing  Chris¬ 
tians  since  then.  From  what  is  said  of  that  church,, 
it  seems  that  only  a  small  minority  of  it  continued  to 
adhere  strictly  to  Christ,  while  the  many  were  for 
Paul,  Apollos,  and  Cephas.  And  thus  from  that  time 
until  the  present,  a  large  majority  of  professing  Chris¬ 
tians  have  been  so  unwise  and  carnal  as  either  in  part 
or  in  whole  to  accept  of  man  as  preferable  to  Christ; 
especially  during  what  are  called  the  Middle  Ages, 
when  the  Church  was  hidden  and  nearly  extinct,  and 
the  world  was  enveloped  in  the  thick  Egyptian  dark¬ 
ness  of  ignorance,  superstition,  and  paganism,  did 
Satan  nearly  triumph  and  secure  in  full  what  he  in¬ 
tended  and  anticipated  by  his  dissenting  scheme. 

Here,  as  a  further  illustration  of  this  point,  let  us. 
now  trace  briefly  the  workings  of  the  “  prince  of  the 
power  of  the  air”  from  the  first  introduction  of  un¬ 
christian  dissension  until  the  present  time,  noting 
the  various,  numerous,  and  great  satanic  advantages 
secured  by  means  of  it. 

Doubtless  it  was  with  great  caution  and  much 
trepidation  that  Satan  set  and  sprung  another  trap 
upon  the  Church,  fearing  lest,  as  in  his  Jerusalem 
persecution,  it  might  possibly  prove  his  overthrow 
and  downfall,  rather  than  his  upbuilding  and  estab¬ 
lishment.  But,  to  his  great  delight,  he  found  that 


THE  WORLD’S  SPIRITUAL  CONQUEST.  241 

unchristian  dissension  would  have  the  opposite  tend¬ 
ency.  For,  unlike  the  Jerusalem  persecution,  he 
perceived  that  those  who  were  careless,  prayer! ess, 
and  foolish  enough  to  look  away  from  Christ  to  man, 
and  to  dissent  from  the  truth,  would  he  involved  in 
the  same  sin  and  condemnation  as  himself.  The 
church  at  Jerusalem  was  not  in  the  least  either  ac¬ 
countable  or  responsible  for  the  persecution  which  oc¬ 
curred  there,  because  its  members  took  no  part  in  it. 
Consequently,  the  whole  sin  and  condemnation  arising 
from  it  rested  exclusively  upon  Satan  and  his  agents 
as  its  originators  and  perpetrators.  Not  so,  however, 
unchristian  dissension;  for  in  that  case,  as  in  the  sin 
of  Adam  and  Eve,  it  took  Christians  as  well  as  Satan 
to  commit,  and  to  perpetuate  the  crime.  And  hence 
both  are* involved  and  equally  guilty.  And  here  it 
may  be  noted  that  any  satanic  device  or  temptation 
designed  to  injure  either* the  Church,  a  Christian,  or 
the  cause  of  Christ  will  result  disastrously  to  none 
except  its  originator  and  perpetrator,  provided  that 
neither  the  Church  nor  a  Christian  voluntarily  yield 
to  Satan  and  involve  self  in  the  evil,  whatever  it  is. 
But  if  either  the  Church  or  a  Christian  voluntarily 
yield  to  Satan,  and  thus  involve  self  in  the  crime,  all 
will  be  equally  guilty  and  deserving  of  punishment.  . 
Such,  now,  is  the  nature  of  unchristian  dissension,  for 
it  could  never  have  existed  had  not  Christians  volun¬ 
tarily  yielded  to  Satan  and  permitted  it.  This,  now, 
is  one  of  Satan’s  peculiar  and  greatest  advantages  in 
the  device  ;  for  if  he  alone  had  been  guilty  of  the  sin, 
the  whole  condemnation,  as  well  as  its  other  disastrous 
consequences,  would  have  rested  exclusively  upon 
him.  Nor  could  it  in  the  least  have  injured  either 

the  Church,  the  Christian,  or  the  cause  of  Christ,  but 
16 — 


242  the  world’s  spiritual  conquest. 

the  whole  would  have  tended  to  Satan’s  utter  over¬ 
throw  and  entire  subjugation,  and  perhaps  prevented 
every  other  hostile  attack  upon  the  Church.  As  it  is, 
however,  Christians,  like  our  first  parents,  sharing 
equally  with  Satan  in  the  crime,  all  are  injured — the 
Church,  the  Christian,  and  the  cause  of  Christ,  as  well 
as  Satan  himself.  Satan  knowing  this,  and  disre¬ 
garding  the  injury  to  himself,  determined  to  make 
the  most  of  his  success  and  advantage. 

Accordingly,  he  commenced  a  deep  cogitation 
upon  both — 

1st.  Upon  his  success.  Doubtless  querying:  1.  How 
he  happened  to  succeed  at  all.  And  at  once  perceived 
— though  he  said  nothing  about  it — that  it  was  through 
Christian  imperfection  or  carnality,  which — not  by 
himself,  but  by  the  Holy  Spirit — was  brought  to  light 
when  he  preferred  the  charge  of  carnality  against  the 
Corinthians  on  account  of  their  unchristian  dissension. 
2.  What  he  might  infer,  and  how  he  could  best  improve 
his  triumph.  And  here,  doubtless,  the  thoughts  which 
occurred  were  these  :  The  fact,  the  jiossibility ,  and  the 
nature  of  his  success.  His  triumph  was  a  fact,  for  he 
had  succeeded ;  and  hence  his  success  was  possible, 
for  had  it  not  been  possible  he  could  not  have  suc¬ 
ceeded.  And  now,  in 'what  had  he  succeeded?  He 
had  succeeded  in  persuading  a  number  of  professing 
Christians  to  take  up  with  something  short  of  Christ, 
and  thus  to  prefer  the  shadow  to  the  substance.  And 
now,  since  he  had  succeeded  in  one  instance  and  in 
some  respects,  doubtless  the  question  arose  whether 
at  some  time  he  could  not  succeed  in  every  instance 
and  in  every  respect,  and  finally  either  persuade  or 
compel  every  Christian  to  forsake  Christ  entirely  and 
take  up  with  man  and  himself  instead,  as  lord  of  all. 


THE  WORLD’S  SPIRITUAL  CONQUEST.  243 

2d.  And  here,  doubtless,  he  commenced  a  deep 
cogitation  upon  the  nature ,  the  tendency ,  and  the  pros¬ 
pects  arising  from  that  carnality,  or  those  imperfections, 
through  which  he  had  attained  his  success. 

1.  He  perceived  that  there  was  something  even  in 
Christians  by  which  he  could  succeed,  and  that  it 
consisted  in  spiritual  blindness,  ignorance,  stupidity, 
and  recklessness.  For  he  knew  that  had  it  not  been 
for  spiritual  blindness  and  ignorance  they  would  have 
perceived  and  better  understood  his  device;  also,  that 
had  it  not  been  for  spiritual  stupidity  there  would 
have  been  a  better  spiritual  perception  and  knowledge; 
.also,  that  had  it  not  been  for  spiritual  recklessness,  or 
prayerlessness  and  carelessness,  there  would  have  been 
more  spiritual  vitality  and  a  better  spiritual  perception 
and  knowledge — and  he  would  have  failed  utterly  in 
his  dissenting  scheme.  But  some  professing  Christians 
lacking  all  these  was,  as  he  perceived,  the  principal 
reason  he  had  succeeded. 

2.  He  further  perceived  that  this  carnality,  or 
those  imperfections,  tended  more  to  the  seen  than  to 
the  unseen,  and  hence  to  the  externals  of  Christianity 
rather  than  to  its  nature ;  for  he  found  that  he  had 
been  more  successful  in  getting  the  attention  and  affec^ 
tions  ©f  some  professing  Christians  to  men,  that  are 
seen,  than  the  apostles  had  been  in  getting  their  atten¬ 
tion  and  affections  to  Christ,  who  is  unseen.  In  view 
of  which,  he  now  enters  upon  a  careful  consideration 
of  the  probabilities  of  carrying  out  his  whole  dissent¬ 
ing  scheme.  Doubtless  he  concludes:  1.)  That  if,  at 
.any  time,  a  part  of  professing  Christians  could  be 
induced  to  give  up  Christ  in  some  respects,  all,  at  some 
time,  could  be  induced  to  give  him  up  in  every  respect  . 
- — knowing  that  so  far  as  Christ  was  given  up  he 


/ 


244  the  world’s  spiritual  conquest. 

would  be  preferred,  as  a  matter  of  course.  2.)  That 
if  professing  Christians  could  be  induced  to  prefer  one 
kind  of  teacher  and  leader  to  Christ,  they  could  be 
induced  to  accept  another  kind, ,  and  hence  that  they 
could  be  induced  to  accept  impostors  as  well  as  apos¬ 
tles.  3.)  That  if  professing  Christians  could  be  induced 
to  prefer  and  accept  false  teachers  and  leaders  as  well 
as  the  true,  there  would  be  an  occasion  for  them  and 
that  he  would  raise  them  up,  and  thus,  little  by  little^ 
he  would  so  pervert  gospel  truth  and  subvert  the  plan 
of  redemption  as  to  be  able  to  substitute  in  their  stead 
a  system  entirely  his  own,  after  which  he  would  con¬ 
solidate  church  and  state  and  present  to  Christ,  and, 
finally,  to  everything  that  is  good,  a  solid  and  im¬ 
pregnable  front. 

Now, that  such  were  some,  if  not  all,  of  the  reflect¬ 
ions  and  conclusions  of  Satan  respecting  his  success  ia 
sufficiently  evident  from  the  mathematical  precision  or 
accuracy  with  which  he  improved  it.  For  the  arch¬ 
fiend  proceeding  from  Corinth  to  other  churches, 
very  soon  we  hear  not  only  of  one  false  teacher  after 
another — women  included — but  of  false  sentijnents, 
baptismal  regeneration,  salvation,  and  what  not, 
advocated  and  embraced,  until  finally  the  doctrine  of 
salvation  by  faith  through  Christ  was  so  perverted 
and  subverted  as  to  be  actually,  by  a  large  majority  y 
exchanged  for  salvation  by  penance  through  the 
Pope. 

This  was  the  satanic  climax.  Here  Satan’s  new 
dress  was  fully  completed  and  he  wTas  transformed 
into  an  angel  of  light,  and  offered  himself,  his  doc¬ 
trines,  and  his  church  as  the  panacea  of  “  all  human 
ills.”  But  his  work  of  consolidation  was  not  yet 
completed ;  he  had  reached  the  apex  of  his  scheme,, 


THE  WORLD’S  SPIRITUAL  CONQUEST.  245 

but  its  base  was  not  yet  entirely  filled  out.  The 
■question  therefore  arose,  how  he  could  best  pre¬ 
serve  what  he  had  already  secured,  and  at  the  same 
time  carry  out  in  full  what  he  intended  and  antici¬ 
pated  by  his  vile  scheme  of  unchristian  dissension  ? 
Which  was  nothing  less  than  the  banishment  entirely 
and  forever  of  Christ  and  his  cause  from  the  world. 
To  this  end,  therefore,  he  went  to  work  with  might 
and  main.  Knowing  how  the  multitude  are  naturally 
attracted,  bewildered,  and  entrapped  by  an  imposing 
and  dazzling  exterior,  he — 

1.  Finds  the  right  man  for  the  right  place,  and 
decks  him  in  all  the  regalia  of  both  kingly  and 
priestly  appendage,  after  which,  putting  upon  his 
head  a  triple  crown,  he  sets  him  upon  a  throne  and 
pretends  to  endow  him  with  all  power  in  heaven  and 
in  earth,  pronouncing  him  infallible. 

2.  He  then  proceeds  to  select  and  to  subvert,  by 
misapplication,  the  best  and  most  expressive  terms  of 
both  secular  and  sacred  literature.  He  first  called  his 
religion  by  the  endearing  and  expressive  name,  Cath¬ 
olic — signifying  in  general,  universal — what  in  that 
respect  he  intended  his  church  should  become.  Then 
to  complete  the  farce  he  adopted  and  used  the  cross 
to  symbolize  the  whole.  Thus  much  as  to  the  exte¬ 
rior  of  that  monster  Satan  reared  up  through  unchris¬ 
tian  dissension,  to  palm  off  upon  the  world  in  lieu  of 
Christ  and  a  pure  Christianity. 

3.  Then  to  inflate  the  imagination  to  suit  the 
convenience,  to  please  the  taste,  especially  to  obliter¬ 
ate  from  the  mind  the  least  and  last  vestige  of  faith 
in  Christ  for  salvation,  he  went  to  work  at  the  ordi¬ 
nances,  or  the  interior  of  the  Church.  By  introducing 


246  the  world’s  spiritual  conquest. 

the  doctrine  of  transubstantiation  he  subverted  the- 
design  or  object  of  the  Lord’s  Supper.  By  chang¬ 
ing  the  act  and  import  of  baptism,  and  adopting  in 
full  baptismal  regeneration  and  salvation,  he  not  only 
destroyed  both  the  mode  and  the  object  of  baptism,, 
but  subverted  the  ordinance  entirely. 

Having  thus  garbled,  distorted,  and  subverted 
both  the  exterior  and  interior  of  the  Church  of  Christ 
in  view  of  subverting  and  destroying  Christianity 
itself,  he  proceeded  to  his  work  of  consolidation. 
But  what  should  he  do  ?  Of  course,  to  use  all  the 
arts  and  intrigues  in  his  power ;  to  get  all  he  could 
and  keep  all  he  got.  1.)  If  possible,  by  what  he  him¬ 
self  considered  fair  means.  2.)  If  necessary,  by  what 
Satan  himself  considered  foul  means. 

How,  to  get  all  he  could  and  keep  all  he  got  con¬ 
sisted  in  trying  to  decoy  or  drive  into  his  snare  every 
other  church  and  professing  Christian  in  the  world,, 
and  then  to  fasten  them  forever  by  both  a  corrupt,, 
civil,  and  ecclesiastical  power.  1.)  If  possible,  by  what 
he  himself  considered  fair  means ;  which  consisted 
in  trying  to  secure  submission  without  force,  inducing 
others  to  yield  themselves  voluntarily  into  his  hands,  to- 
be  molded  and  guided  according  to  his  own  evil  pleas¬ 
ure.  And  here  he  used  flattery,  falsehood,  deception,, 
and  every  other  thing  of  a  like  character  he  could  think 
of.  2.)  If  necessary,  by  what  Satan  himself  considered 
foul  means  ;  which  consisted  in  trying  to  secure  sub¬ 
mission  by  force — resorting  to  persecution  and  blood¬ 
shed,  haling  men,  women,  and  children  to  prison 
and  the  stake,  as  well  as  resorting  to  other  means  of 
torture,  such  as  slaughtering  by  the  sword,  the  rack, 
the  floods,  the  flames,  and  the  wild  beasts;  all  who 


THE  WORLD’S  SPIRITUAL  CONQUEST,  247 

could  not  be  duped  nor  coaxed  to  yield  themselves 
freely  into  his  hands  to  be  destroyed  at  least  tempo¬ 
rally,  if  not  eternally. 

And  thus  by  means  of  flattery,  falsehood,  and 
bloodshed,  as  well'  as  by  other  means  of  deception 
and  torture,  did  Satan — knowing  the  great  advantage 
of  agreement,  union,  and  harmony — endeavor  to  con¬ 
solidate  and  to  preserve  forever  a  perfect  unanim¬ 
ity  in  that  church  he  had  distorted,  subverted,  and 
changed  into  a  pandemonium  of  his  own.  But  greatly 
to  his  disappointment  and  discomfiture  he  found  that 
all  his  flatteries,  devices,  and  deceptions,  as  well  as 
persecution  and  bloodshed,  would  not  be  sufficient  to 
secure  such  a  consolidation  or  unanimity  as  was  neces¬ 
sary  to  his  complete  triumph.  For  though  it  is  true 
that  on  account  of  carnality,  instability,  and  folly  a 
large  majority  of  professing  Christians  were  quite 
easily  decoyed  and  entrapped,  yet,  God  be  thanked, 
that,  as  at  Corinth,  there  has  always  been  a  minority 
at  least — though  at  times  quite  small — so  strongly  at¬ 
tached  to  Christ  that  nothing  which  Satan  has  been 
able  to  think  or  to  do,  either  by  himself  or  by  his  agents, 

has  been,  sufficient  to  induce  them  to  release  their 

♦ 

death-grip  and  turn  their  backs  upon  the  Savior,  and 
take  up  with  man,  and  thus  the  Devil,  instead. 

Much  more  was  he  disappointed  and  discomfited 
when  he  found  that  in  his  gettings  he  had  accidentally 
embraced  an  element  which,  unless  either  removed  or 
destroyed,  would  be  a  means  of  either  renovating 
or  dividing  the  mass  he  had  collected ;  either  of  which 
he  perceived  would  in  the  end  be  equally  disastrous 
to  himself,  for  finally  it  would  result  in  his  overthrow 
and  ejection  by  the  very  means  or  in  the  same  way  he 
himself  had  intended  and  expected  to  succeed.  He, 


248 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


however,  was  not  the  one  to  get  disheartened.  Though 
unable  to  obtain  all  he  wanted  and  intended,  yet  he  is 
just  as  determined  as  ever  to  retain  as  long  as  possible 
and  to  make  the  most  of  what  he  had  already  secured. 
Accordingly  he  proceeded  to  destroy  in  various  ways 
(too  numerous  here  to  mention)  the  religious  element 
he  had  accidentally  embraced  in  his  gettings.  Unable, 
however,  to  do  that,  he  proceeded,  second,  to  have 
those  in  whom  it  adhered  excluded  and  anathema¬ 
tized,  taking  good  care,  however :  1.)  To  hold  them  all 
in  such  a  way  that  though  kept  at  a  proper  distance 
from  the  main  body,  yet  constantly  drawn  to  a  com¬ 
mon  center.  2.)  To  have  them  so  disagree  among 
themselves  as  not  to  coalesce  and  thus  form  against 
him  any  powerful  and  successful  combination. 

True,  these  statements  imply  a  vast  amount  of 
knowledge  and  shrewdness  on  the  part  of  the  arch¬ 
fiend.  But  certainly  there  is  a  sufficient  number  of 
facts  to  establish  and  justify  them.  If  any  doubt  it, 
let  them  consult  the  Rise  and  Ball  of  the  Hierarchy,  the 
Book  of  Martyrs,  especially  D’Aubigne’s  History  of 
the  Great  Reformation,  and  ask  Arminianism,  Luther¬ 
anism,  Calvinism,  episcopacy,  and  a  vast  number  of 
other  isms  which  sprung  up  in  connection  with  and 
since  the  Reformation,  why  was  it  that  Arminius, 
Calvin,  Luther,  Hnox,  Wesley,  and  very  many  others 
of  a  like  Christian  character,  did  not  agree?  Was  it 
because  the  Holy  Spirit  would  not  suffer  it — causing 
one  or  the  other  or  all  of  them  to  embrace,  entertain, 
and  advocate  false  sentiments  ?  Bare  any  except  a 
reviler  or  blasphemer  say  that  it  was  ?  I,  for  one, 
think  not.  If,  then,  the  false  sentiments  and  disagree¬ 
ment  were  not  the  work  of  the  Holy  Spirit,  were  they 
not  the  work  of  Satan,  in  view  of  holding  the  balance 


THE  WORLD’S  SPIRITUAL  CONQUEST  249 

of  power  and  thus  maintaining  his  position  as  long 
as  possible?  Doubtless  they  were.  Thus  not  only 
did  Satan  succeed  in  dividing  the  Church  at  tn?  -first, 
but  from  that  time  until  the  present  he  has  succeeded 
in  maintaining  and  multiplying  those  divisions  almost 
indefinitely.  For  instance,  forty-nine  kinds  of  Pres¬ 
byterians,  twenty-three  kinds  of  Methbdists,  and  how 
many  kinds  of  Baptists  I  believe  is  not  known, 
and  thus  of  other  denominations  and  divisions,  if  not 
ad  infinitum. ,  at  least  ad  nauseam ,  securing  to  Satan, 
his  cause  and  kingdom,  very  great  and  prolific  ad¬ 
vantages.  • 

One,  common  guilt  and  condemnation ,  involving 
Christians  as  well  as  himself,  since,  as  in  the  sin  of 
Adam  and  Eve,  it  took  Christians  as  well  as  Satan 
to  commit  and  to  perpetuate  the  crime  of  unchristian 
dissension. 

Another,  turning  Christian  power  upon  itself,  by 
causing  Christians,  like  the  impenitent,  to  bite  and 
devour  one  another;  the  one  denying  what  the  other 
affirms,  and  pulling  up  what  the  other  has  planted, 
and  thus,  by  mutual  opposition  and  destruction, 
enabling  Satan,  like  Gideon  of  old,  to  obtain  in  some, 
if  not  in  every  instance,  a  perfect  victory  without  any 
special  effort  on  his  part. 

Another,  worse  than  wasting  Zion’s  resources; 
both  time  and  strength,  as  well  'as  property  and  in¬ 
fluence,  all  of  which  have  been  and  are  now  being  ex¬ 
pended  to  a  greater  or  less  extent  in  thwarting 
rather  than  in  promoting  Christ’s  cause.  Take,  for 
instance,  any  village  or  community  where  but  one 
church,  one  meeting-house,  one  pastor,  and  one  Sab¬ 
bath-school  are  needed  to  cultivate  the  spiritual  field  ; 
but  instead,  behold  two  or  three,  and  even  sometimes 


250  the  world’s  spiritual  conquest. 

five  or  six  different  denominations,  and  the  same  num¬ 
ber  of  meeting-houses,  and  pastors,  and  Sabbath 
schools,  and  at  the  same  time,  perhaps,  each  more 
intent  upon  gaining  and  retaining  the  ascendency 
than  in  saving  the  souls  of  the  perishing.  This, 
now,  is  to  a  very  great  extent  the  condition  of  things 
all  over  the  world,  and  has  been  from  the  first  schism 
in  the  Church  until  the  present  time.  On  this  ac¬ 
count  a  large  proportion  of  the  time,  the  strength, 
the  property,  and  the  influence  of  professing  Chris¬ 
tians  have  been  and  are  now  worse  than  wasted  in 
even  the  communities  where  they  are  expended,  be¬ 
cause  so  used  as  to  impede  rather  than  to  advance 
Christ’s  kingdom. 

To  doubt  or  deny  this  would  be  doubting  and  de¬ 
nying  not  only  the  satanic  origin,  the  evil  tendency 
and  results  of  unchristian  dissension,  but  also  the  fun¬ 
damental,  the  universal,  and  the  immutable  law  that 
in  union  there  is  strength ;  in  divisions,  weakness. 
Especially  that  the  possession  and  diffusion  of  er¬ 
roneous  sentiment — which  is  unavoidable  so  far  as 
Christians  disagree — are  only  evil,  and  that  contin¬ 
ually.  But  no  one  really  rational  will  even  doubts 
much  less  deny  any  such  thing.  All  such,  therefore, 
will  admit  that  whenever  there  are  more  than  one 
denomination,  a  large  proportion  of  Zion’s  resources 
are  worse  than  wasted,  because  what  is  expended  by 
the  many  will  effect  less  good  than  what  the  one 
would  dispose  of,  properly  agreed,  united,  energetic, 
and  active. 

Besides,  if  there  was  but  one  denomination,  all 
the  extra  expense  of  time,  strength,  property,  and  in¬ 
fluence  arising  from  the  many  could  be  transferred 
and  used  in  those  dark  and  desolate  portions  of  the 


THE  WORLD’S  SPIRITUAL  CONQUEST.  251 

earth  where  there  is  no  true  gospel  nor  pure  Chris¬ 
tianity.  On  account,  therefore,  of  unchristian  dis¬ 
sension,  a  large  proportion  of  Zion’s  resources  are  not 
only  worse  than  wasted  in  the  communities  where 
they  are  expended,  but  they  are  worse  than  lost  to 
those  benighted  portions  of  the  world,  where  they  are 
the  most  needed. 

Now,  if  such  are  some,  if  not  all,  of  the  satanic 
advantages  arising  from  unchristian  dissension  ;  if  by 
it  Satan  secures  common  guilt  and  condemnation, 
involving  Christians  as  well  as  himself,  turning  Chris¬ 
tian  power  upon  itself  and  thus  making  it  one  of  the 
most  potent  engines  for  harm,  worse  than  wasting 
Zion’s  resources  by  abusing  not  only  in  using,  but  in 
not  using  them, — certainly  it  must  be  of  satanic  origin, 
and  a  stratagem  or  device  of  his  to  defeat  Christ’s 
cause,  and  thus  depopulate  heaven  and  increase  the 
inhabitants  of  eternal  despair.  All  of  which  will  be 
admitted  by  every  one  who  has  given  any  proper 
attention  to  the  subject. 

Fourth .  Note  again  the  Savior’s  object  in  praying  for 
Christian  unanimity.  “  That  the  world  may  believe 
that  thou  hast  sent  me,”  or  that  the  world  might  be 
convinced  that  there  is  a  Savior,  and  thus  be  induced 
to  accept  him  and  be  saved ;  implying  that  the  entire 
success  of  the  whole  gospel  scheme  depended  upon 
what  was  prayed  for,  which  is  Christian  unanimity. 
(John  xvii,  20,  21.)  And  here  it  is  pertinent  to  inquire, 
how  else  could  there  be  any  spiritual  success  ?  Cer¬ 
tainly,  “In  union  there  is  strength,  in  divisions  weak¬ 
ness”;  and  hence  in  proportion  to  unchristian  dis¬ 
sension  and  division  is  there  weakness  and  defeat. 

Suppose,  now,  Christians  had  differed  in  every 
respect,  would  not  the  saying  of  Christ,  that  “a  house 


252  the  world’s  spiritual  conquest. 

divided  against  itself  can  not  stand,”  have  been  liter¬ 
ally  and  to  the  very  letter  fulfilled,  and  Christianity 
long  ago  blotted  out  of  existence  ?  Doubtless  it  would. 
But  on  account  of  the  partial  Christian  unanimity  or 
agreement,  love,  and  harmony,  in  the  midst  of  the  vast 
amount  of  erroneous  and  disastrous  disagreement, 
discord,  and  division,  has  Christianity  survived  and 
been  very  potent  for  good,  as  has  error  also,  on  the 
same  account,  remained  and  been  very  successful 
for  harm. 

Further,  the  impenitent  can  never  be  induced  to 
seek  and  accept  of  Christ  until  properly  convinced  not 
only  that  he  is,  and  that  they  need  such  a  Savior,  but 
that  he  alone  can  save  and  will  save  them.  No  rational 
person  can  he  induced  to  seek  that  which  he  does  not 
believe  exists ;  nor  can  such  a  person  he  induced  to* 
put  forth  a  proper  effort  for  that  which  he  does  not 
believe  he  needs ;  nor  can  such  a  person  be  induced  to 
seek  that  alone  which  he  needs  until  thoroughly  con¬ 
vinced  that  it  can  be  obtained,  and  that  it  can  bestow 
and  will  bestow  the  needed  aid ;  all  of  which,  con¬ 
cerning  Christ,  is  evident  mostly,  if  not  entirely,  from 
consistent  Christian  conduct,  arising  not  only  from 
purity  and  uniformity,  but  from  Christian  unanimity. 

“  Ye  are  my  witnesses,  saith  the  Lord.”  (Isa.  xxxiv, 
10.)  Now,  for  a  class  of  witnesses  to  be  of  any  account, 
they  must  not  only  agree  with  themselves,  but  with 
one  another.  So  far  as  a  witness  contradicts  himself 
his  testimony  proves  nothing,  except  tha't  he  is  either 
foolish  or  dishonest.  So,  too,  with  respect  to  the 
conflicting  testimony  of  two  or  more  witnesses ;  so  far 
as  one  witness  contradicts  another  nothing  is  estab¬ 
lished,  except  that  one  or  both  are  either  mistaken  or 
intend  to  deceive.  And  here  I  ask,  how  long  would  it 


THE  WORLD’S  SPIRITUAL  CONQUEST.  253* 

take  a  class  of  witnesses,  thus  contradicting  either 
themselves  or  one  another,  to  prove  anything  to  a 
court  of  justice?  Is  not  the  case  similar  with  respect 
to  Christians  and  Christianity?  Can  a  Christian,  by 
contradicting  himself,  prove  anything  in  favor  of 
Christianity?  All  know  that  he  can  not.  Is  it  not 
equally  true  that  nothing  can  be  established  in  favor  of 
Christianity  by  one  Christian  contradicting  another? 
and  that  so  far  as  Christians  contradict  each  other, 
the  proof  is  against  rather  than  in  favor  of  Christian¬ 
ity?  which  is  far  worse  than  if  nothing  at  all  was 
established.  If  unchristian  dissension  would  leave 
Christianity  where  it  finds  it,  proving  nothing  for  nor 
against  it,  the  case  would  be  very  different.  But  such 
is  not  the  fact;  because  the  evidence  must  necessarily 
be  the  one  or  the  other,  either  for  or  against.  If,, 
therefore,  Christians,  by  contradicting  either  them¬ 
selves  or  one  another,  prove  nothing  in  favor  of 
Christianity,  their  evidence  is  necessarily  against  it. 

Certainly,  so  far  as  the  testimony  is  conflicting  or 
contradictory  with  respect  to  the  witnesses,  either 
individually  or  collectively,  nothing  is  established,, 
except  that  one  or  both  must  be  mistaken  or  decep¬ 
tive,  and  that  what  is  affirmed  is  not  true.  So,  in 
proportion  as  Christians  contradict  either  themselves 
or  one  another  respecting  Christianity,  nothing  is 
proven,  except  that  they  are  either  mistaken  or  in¬ 
tend  to  deceive,  and  that  Christianity  is  a  mere  pre¬ 
tense  and  of  no  consequence.  Indeed,  nothing  can 
be  established  by  contradictions,  except  that  what  is 
affirmed  is  false,  and  that  those  testifying  are  either 
ignorant  or  dishonest.  In  proportion,  therefore,  as 
professing  Christians  contradict  either  themselves  or 
one  another,  nothing  is  proven,  except  that  what  they 


254  THE  world's  spiritual  conquest. 

affirm  is  false,  and  that  they  are  either  fools  or  hypo¬ 
crites.  Consequently,  any  one  can  easily  see  that 
instead  of  promoting  a  knowledge  of  and  faith  in 
Christ,  unchristian  dissension  has  the  opposite  tend¬ 
ency,  and  becomes  in  Satan’s  hands  one  of  the  most 
potent  engines  for  infidelity.  Nothing  better  pleases 
the  Devil,  infidels,  and  the  impenitent  in  general  than 
unchristian  contradictions ;  for,  unable  to  find,  much 
less  to  point  out  any  actual  discrepancies  in  the  holy 
Scriptures,  they  secure  about  the  same  from  unchris¬ 
tian  dissension  and  inconsistency.  Any  doubting 
this  can  easily  he  convinced  by  a  little  close  and  care¬ 
ful  observation ;  for  it  will  at  once  be  perceived  that 
unchristian  inconsistency,  arising  from  improper  per¬ 
sonal  acts  and  unchristian  dissent  from  each  other,  is 
the  sinner’s  common  resort,  and  about  his  only  sub¬ 
terfuge  from  spiritual  conviction  and  disturbance. 

It  seems  that  the  sinner  can  seldom,  if  ever,  think 
of  soul  and  eternal  interests,  and  become  at  all  con¬ 
cerned  upon  the  subject,  without  having  his  atten¬ 
tion  at  once  referred  to  unchristian  contradictions 
as  the  panacea  of  all  his  troubles.  Not  infrequently 
the  sinner  thus  reflects  :  “  There  is  a  God,  and  he  has 
a  law ;  and  I  am  immortal  and  a  subject  of  God’s 
law,  and  also  a  violator  of  that  law ;  and  also  account¬ 
able  to  God  and  responsible  for  my  sin.  Since,  there¬ 
fore,  the  law  is  just,  and  must  be  executed  unless 
pardoned,  I  must  sutler  the  consequences  of  my 
crime,  which  is  endless  torture,  the  penalty  of  the 
law.”  Then  the  question  may  arise  whether  there  be 
any  way  possible  by  which  he  can  be  saved.  And 
the  thought  may  occur  that  Jesus  Christ  is  “  the  way, 
the  truth,  and  the  life.”  But  instantly  pops  into  his 
mind ;  u  It  is  all  false ;  ”  the  reason — those  who  pretend 


THE  WORLD’S  SPIRITUAL  CONQUEST.  255 

to  have  found  Christ  deny  their  profession  by  their  con¬ 
duct.  “Besides,”  suggests  Satan,  “  the  worst  of  all” 
(though  the  best,  he  means),  “  Christians  contradict 
each  other,  which  proves  the  whole  to  be  a  contra¬ 
diction  and  a  delusion,  and  that  your  troubles  are 
entirely  unfounded.”  And  thus  by  means  of  unchris¬ 
tian  contradictions  the  Devil  frequently  lulls  to  sleep 
again  the  disturbed  sinner,  redoubling  his  danger  of 
eternal  ruin. 

Further,  probably  every  one  has  observed  that 
whenever  a  sinner  is  conversed  with  upon  the  subject 
of  Christianity,  he  will  almost  invariably,  and  at 
once,  refer  to  unchristian  inconsistencies  as  the  prin¬ 
cipal  ground  for  rejecting  what  is  urged  upon  him. 
I  think  that  this  statement  has  been  verified  at  least 
a  thousand  times  in  my  own  experience,  as  it  has, 
doubtless,  in  the  experience  of  every  other  minister 
and  faithful  Christian.  And  thus  it  seems  that  Satan 
is  constantly  referring  the  sinner,  and  the  sinner 
those  who  labor  with  him,  to  unchristian  contradic¬ 
tions  as  the  principal  reason  for  disbelieving  and 
rejecting  the  all-important  claims  and  consolations  of 
the  religion  of  our  Lord  Jesus  Christ. 

The  principle,  too,  or  the  law  perverted  upon 
which  the  reasoning  and  conclusions  are  conducted 
seems  to  be  that  of  induction;  that  is,  making  out 
clearly  and  unmistakably  one  or  two  cases  in  regard 
to  a  matter,  and  then  inferring  that  the  whole  is  of 
the  same  character.  And  thus  Satan  and  the  im¬ 
penitent,  perceiving  clearly  and  unmistakably  that 
Christians  frequently  contradict  not  only  themselves 
but  one  another,  from  hence  conclude  that  the  whole 
of  Christianity  is  a  contradiction  and  a  delusion,  and 


256  the  world’s  spiritual  conquest. 

of  no  consequence.  Here,  doubtless,  is  the  secret  and 
one  of  the  principal  causes  of  the  terrible  sin  of  un¬ 
belief,  which  has  already  ruined  its  billions  and  now 
has  its  vast  multitudes  in  the  broad  road  to  endless 
death. 

Let  no  one  suppose  that  Satan,  the  enemy  of  all 
righteousness,  is  an  unintelligent  being.  Doubtless 
he  is  better  acquainted  with  history,  science,  and 
philosophy,  and  the  laws  of  language,  of  thought,  of 
illustration,  and  of  revelation,  than  any  other  fallen 
and  finite  being..  For  were  he  not,  he  would  not  have  , 
succeeded  in  leading  astray  so  many  eminent,  theolo¬ 
gians,  and,  especially,  ruining  forever  so  many  of  the 
greatest  philosophers  and  the  best  educated  among 
men.  But  since  he  has  done  this,  doubtless  he  under¬ 
stands  as  fully  as  a  fallen  finite  being  can  all  the  ad¬ 
vantages  and  disadvantages  of  a  thorough  education, 
and  just  how  to  use  the  same  for  either  good  or  harm. 
He  understands  to  perfection  the  law  of  induction 
and  the  doctrine  of  fallacies,  and  just  how  to  pervert 
law  and  to  employ  sophistry  and  fallacy  to  produce  a 
wrong  impression  and  a  false  conclusion. 

Nor  let  any  suppose  that  Satan  will  suffer  any  op¬ 
portunity  to  slip,  or  overlook  and  misimprove  any 
advantage,  or  even  disadvantage,  especially  the  very 
great  advantage  of  unchristian  contradictions,  for  dis¬ 
honor  and  death.  And  here  let  it  be  distinctly  un¬ 
derstood  and  remembered,  too,  that  unchristian  con¬ 
tradictions  furnish  Satan  with  one  of  the  greatest  ad¬ 
vantages  possible  over  the  sinner  for  his  ruin,  and  to 
defeat  Christ’s  cause.  For — 

1st.  The  sinner  can  not  be  saved,  nor  the  cause  of 
Christ  advanced,  without  a  proper  faith .  Now,  there 


THE  WORLD’S  SPIRITUAL  CONQUEST.  257 

-  * 

are  many  practical  considerations  which  show  con¬ 
clusively  the  absolute  necessity  of  faith  to  salvation 
and  the  advancement  of  Christ’s  cause. 

1.  One  is  that  salvation  is  offered  to  the  sinner 
upon  the  condition  of  putting  forth  a  proper  effort  to 
obtain  it,  the  expressions  “  ask,”  “seek,”  “knock,” 
“strive,”  “diligence,”  “  violence,”  and  the  like  indi¬ 
cating  not  only  the  fact,  but  the  nature9 of  the  effort  to 
be  made. 

2.  Another  is  that  when  God  makes  the  fulfill¬ 
ment  of  a  condition  necessary  to  the  reception  of  a 
blessing,  that  condition  must  be  fulfilled  before  that 
blessing  can  be  received.  There  is  no  alternative.  Con¬ 
sequently,  we  can  no  more  conceive  how  a  sinner  can 
be  saved  without  putting  forth  the  efforts  indicated  by 
the  expressions  “  ask,”  “  seek,”  “  knock,”  “  strive,” 
“turn,”  “will,”  “diligence,”  “violence,”  “repent,” 
“believe,”  and  the  like,  than  a  harvest  can  be  ob¬ 
tained  without  plowing,  or  a  soul  can  be  saved  with¬ 
out  a  Savior. 

3.  Another  is  that  the  sinner  acts  freely ,  and 
hence  will  not  act  only  so  far  as  there  is  a  proper 
motive  or  inducement  to  action. 

4.  Another  is  that  the  sum  total  of  all  motives 
or  inducements  to  action  is  together  insufficient 
without  a  proper  faith.  Faith  is  the  key  to  the  arch, 
without  which  the  whole  will  topple  and  fall.  For 
instance,  gold  possesses  sufficient  attraction  to  induce 
the  sinner  to  seek  it,  provided  he  believes  there  is  any 
and  that  he  can  obtain  it.  But  let  the  sinner  doubt 
either  that  there  is  any  gold  or  that  he  can  obtain  it, 
can  he  be  induced  to  seek  it  ?  Most  certainly  not. 
So,  with  respect  to  Christianity,  there  must  be  a 

17- 


258  the  world’s  spiritual  conquest. 

proper  faith  in  its  reality  and  importance,  and  the 
possibility  of  obtaining  it,  to  induce  any  sinner  to 
seek  it.  If  the  impenitent  acted  from  necessity,  and 
not  freely,  they  could  be  compelled  to  attend  to 
Christianity,  whether  they  believed  in  it  or  not  But 
acting  freely,  as  they  do,  there  must  be  the  faith, 
natural  at  least,  before  they  will  act. 

5.  Besides,  if  action  could  be  secured  without  a 
proper  faith,  it  would  be  of  no  account ;  “  for  he  that 
comes  to  God  must  believe  ”  not  only  that  he  is,  but 
“  that  he  is  a>  rewarder  of  them  that  diligently  seek 
him.”  Without  a  proper  faith,  therefore,  there  can  be 
no  conversion  even,  much  less  salvation  ;  and  without 
both,  the  cause  of  Christ  can  not  be  advanced. 

2d.  A  proper  faith  on  the  part  of  the  sinner  is 
about ,  if  not  quite ,  impossible  without  Christian  una¬ 
nimity,  as  well  as  purity  and  uniformity;  because 
without  unanimity  Christian  conduct  is  still  discrep¬ 
ant,  and  implies  that  the  whole  of  Christianity  is  a 
contradiction  and  a  delusion — a  conclusion  much  more 
agreeable  to  both  Satan  and  sinners  than  a  convic¬ 
tion  of  its  reality  and  importance. 

So  far  as  Christians  disagree,  the  one  contradicts 
the  other.  And  hence  though  one  may  be  perfectly 
correct  in  both  faith  and  practice,  yet  wherein  they 
differ  the  other  denies  it;  and  the  impenitent,  more 
willing  to  discredit  than  to  believe  in  Christianity, 
are  more  apt  to  agree  with  those  who  are  wrong  than 
with  those  who  are  right,  making  unchristian  contra¬ 
dictions  much  more  potent  for  harm  than  Christian 
affirmations  are  for  good.  And  hence  it  seems  that 
one  Christian  denial  is  equal  to  at  least  nine  Chris¬ 
tian  affirmations ;  making  it  appear  that  if  one-tenth 


THE  WORLD’S  SPIRITUAL  CONQUEST.  259 

of  Christian  conduct  be  contradictory,  and  one-tenth 
of  Christianity  be  thus  denied,  the  whole  is  nullified 
and  disbelieved  by  the  sinner. 

Doubtless  we  would  find  that  the  above  propor¬ 
tion  is  rather  under  than  over  what  the  actual  facts 
would  warrant,  provided  they  were  properly  under¬ 
stood.  Nay,  we  can  hardly  conceive  how  in  the  case 
•of  even  one,  much  less  two,  and  especially  the  now 
almost  innumerable  unchristian  contradictions,  a 
single  proper  conviction  can  be  secured  on  the  part 
of  any  one,  and  especially  on  the  part  of  those  of 
mature  judgment  and  good  information.  And  here  I 
ask  why  Christianity  is  frequently  stigmatized  by  the 
statement  “  that  it  is  fit  for  no  one  except  children 
.and  old  women”  ?  Is  it  not  because  it  has  been  ob¬ 
served  that  such  persons  more  generally  embrace 
Christianity?  Doubtless  it  is.  But  why  do  ‘  the 
older,  or  those  of  more  steady  nerve  and  mature  judg¬ 
ment,  reject  it?  Is  it,  as  most  suppose,  because  of 
corruption  and  hardness  of  heart?  Or  is  it  because 
they  more  readily  perceive  and  fully  comprehend  the 
force  of  contradiction  ?  Doubtless  the  latter  rather 
than  the  former;  making  unchristian  contradictions 
much  more  effectual  in  the  sinner’s  destruction  than 
his  own  innate  or  natural  depravity. 

Doubtless  here  is  the  secret  of  the  loss  to  the 
Church,  to  the  world,  and,  finally,  to  all  eternity  of  a 
large  proportion  of  the  best  intellect  and  maturest 
judgment.  Dear  friends,  do  we  know  what  the  Devil 
is  doing  ?  Have  we  not  all  observed  how  carefully 
he  will  conceal  his  most  successful  schemes  for  dis¬ 
honor  and  death  ?  This  is  what  he  has  been  doing 
in  the  past,  and  is  now  doing  not  only  with  respect 
to  unchristian  dissensions  and  contradictions,  but 


260  the  world’s  spiritual  conquest. 

with  respect  to  the  loss  of  those  of  the  best  intellect 
and  maturest  j  udgment. 

Now,  to  render  hopeless  in  man’s  estimation,  and 
thus  prevent  a  proper  interest  in,  and,  above  all,  any 
special  effort  to  save  such,  he  "would  have  Christian 
attention  diverted  to  something  that  is  not  the  real 
cause  of  their  spiritual  recklessness,  lest  the  real  cause 
be  discovered  and  removed,  and  thereby  he  lose  to 
himself,  to  his  kingdom,  and  to  an  endless  perdition, 
the  .most  intelligent  and  valuable  portion  of  society. 
This  doubtless  is^why,  when  Christians  get  to  think¬ 
ing  and  talking  about  the  difference  in  the  number  of 
conversions  at  certain  ages — for  instance,  under 
twenty  and  upwards — they  conclude  that  the  cause  of 
the  difference  is  the  hardening  and  corrupting  tend¬ 
ency  of  sin  rather  than  unchristian  dissensions  and 
contradictions ;  for  Satan  knows  that  every  Chris¬ 
tian  is  conscious  that  he  can  stop  and  remove  the 
latter,  while  he  can  not  the  former.  Just  let  Chris¬ 
tians  understand  that  their  improper  dissensions  and 
contradictions  are  the  principal  cause  of  the  infidelity 
and  eternal  ruin  of  the  most  intelligent  and  valuable 
portion  of  society,  would  they  not  with  one  accord 
arise,  and,  under  God,  remove  that  cause,  and  thus 
prevent  such  terrible  tendencies  and  awful  conse¬ 
quences  ?  Doubtless  they  would.  Satan,  knowing 
this,  very  adroitly  and  shrewdly  suggests  that  the 
hardening  and  corrupting  tendency  of  sin  is  the  real 
cause  of  such  terrible  loss.  And  Christians,  so  awfully 
blind  to  Satan’s  devices  as  not  to  discover  the  source 
of  the  suggestion,  at  once  take  it  up  and  go  on  advo¬ 
cating  the  satanic  theory,  to  the  blinding  of  them¬ 
selves  as  well  as  others  to  the  real  cause  of  such 
dreadful  ruin.  This,  doubtless,  is  why  a  large  pro- 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


261 


portion  of  the  best  intellect  and  maturest  judgment 
has  in  the  past  been  destroyed,  and  is  now  in  the 
broad  road  to  eternal  death.  But  here,  in  the  pres¬ 
ence  of  you  all,  and  all  to  whom  these  statements  may 
-come,  I  now  enter  my  solemn  protest  against  such 
awful  satanic  scheming;  and  especially  to  such  un¬ 
christian  blindness  and  indifference  in  regard  to  it, 
and  call  upon  all  Christians,  without  exception  or  dis¬ 
tinction,  to  arise,  and,  under  God,  wrest  from  Satan’s 
hands  unchristian  dissensions  and  contradictions, 
which  in  very  deed  are  his  most  successful  strat¬ 
agems  and  powerful  engines  for  infidelity  and  end¬ 
less  destruction.  Now,  that  all  this  is  true  of  un¬ 
christian  dissensions  and  contradictions  is  evident — 

1.  From  the  fact  that  the  sinner  naturally  hates 
Christianity,  as  well  as  his  God,  and  naturally  desires 
some  plausible  pretext  for  disbelieving  and  rejecting  it. 

2.  From  the  fact  that  contradiction  is  the  quick¬ 
est  and  most  effectual  way  of  nullifying  testimony  and 
producing  disbelief. 

3.  From  the  fact  that  Satan  is  the  sinner’s  advo¬ 
cate  against  Christianity,  and  not  only  having  perfect 
control  of  and  thoroughly  acquainted  with  all  the 
enmity,  blindness,  and  weakness  of  his  nature,  but 
also  perfectly  familiar  with  all  the  arts,  intrigues,  and 
bewilderments  of  sophistry ;  and  not  only  knowing 
bow,  but  disposed  to' use  to  the  utmost  of  his  ability 
every  such  thing,  and,  finally,  everything  else  possible, 
for  the  sinner’s  temporal  and  eternal  ruin. 

Now,  putting  all  together — not  only  the  sinner’s 
natural  enmity  to  Christianity,  his  desire  to  have  it 
false,  and  the  nullifying  tendency  of  contradiction, 
but  especially  all  the  wiles,  intrigues,  devices,  and 
deceptions  of  Satan,  who  has  control  of  and  would 


262  the  world’s  spiritual  conquest. 

have  the  sinner  lost — I  ask  what  sort  of  possibility,  or 
even  probability,  of  the  slightest  proper  conviction  on 
the  part  of  any  one ,  especially  on  the  part  of  those  of 
mature  j  udgnient  and  good  information,  in  case  there  is 
in  Christianity  the  least  perceptible  discrepancy  of  any 
kind?  I  also  ask  how  there  can  be  the  slightest  con¬ 
tradiction  in  Christianity  without  every  sinner  per¬ 
ceiving  and  understanding  it,  so  long  as  there  is  an 
archfiend  perfectly  capable  and  disposed  to  direct  his 
attention  to  every  such  thing,  and  to  magnify  and 
falsify  the  same  in  his  mind  any  number  of  times? 
Certainly  no  one,  of  mature  or  immature  judgment,, 
oan  be  convinced  by  contradictions,  especially  if,  as  in 
the  case  of  every  sinner,  there  be  any  disinclination  to 
believe  what  is  advocated.  ~Hor  can  contradictions  in 
Christianity  be  avoided,  so  far  as  Christian  conduct  is 
inconsistent.  ISTor  can  Christian  conduct  be  consist¬ 
ent,  so  far  as  it  is  impure,  variable,  and  discordant. 
And  hence  the  infinite  importance  not  only — 

1.  Of  purity  and  uniformity  with  respect  to 
Christians  personally — that  is,  every  Christian  seeing 
to  it  that  his  own  conduct  is  consistent  with  respect  to 
himself;  for  without  this  a  Christian  would  be  con¬ 
tradicting  himself,  and  proving  that  he  is  more  of  a 
hypocrite  than  a  Christian,  and  that  Christianity  is. 
more  false  than  true;  but — 

2.  Of  church  discipline — that  is,  every  denomi¬ 
nation  seeing  to  it  that  all  its  members  entertain, 
advocate,  and  practice  the  same  sentiments ;  for  with¬ 
out  this  the  members  of  the  same  denomination  would 
be  contradicting  each  other ;  especially — 

3.  Of  a  perfect  Christian  unanimity — that  is,  all 
the  different  denominations  seeing  to  it  that  each  and 
every  one  entertains,  advocates,  and  practices  the  same 


the  world’s  spiritual  CONQUEST.  263 

sentiments;  for  without  this  one  denomination  would 
be  contradicting  the  other,  leaving  still  a  contradiction 
in  Christianity,  and  thus  rendering  to  Satan  the  most 
effectual  aid  possible  in  his  work  of  dishonor  and  death. 

Finally,  since  unchristian  dissension  is  directly^ 
opposed  to  God’s  will,  tending  to  subvert  every  Chris¬ 
tian  grace  and  gospel  principle,  and  to  cultivate  in 
their  stead  every  vice  imaginable,  worse  than  wasting 
Zion’s  resources,  depopulating  heaven  and  increasing 
the  inhabitants  of  hell ;  especially  a  Satanic  stratagem 
or  device  to  defeat  Christ’s  cause  and  ruin  souls, 
granting  to  him  one  of  the  greatest  advantages  pos¬ 
sible  over  the  sinner  for  his  destruction,  since  it  leaves 
a  discrepancy  in  Christianity,  thus  putting  into  Satan’s 
hands  one  of  the  most  effectual  weapons  possible  for 
infidelity, — therefore  it  is  of  satanic  origin,  and  Chris¬ 
tian  conduct  is  consistent  or  inconsistent,  and  a  means 
of  either  saving  or  ruining  the  impenitent,  in  propor¬ 
tion  to  Christian  unanimity. 

Indispensable,  therefore,  to  consistent  Christian 
conduct  are  not  only  purity  and  uniformity,  but 
Christian  unanimity.  Indispensable,  therefore,  to  the 
sinner’s  conviction  and  this  world’s  spiritual  conquest 
are  not  only  purity  and  uniformity  of  Christian  con¬ 
duct,  but  Christian  unanimity. 

Indeed,  an  enemy  can  never  be  overcome  by  ex¬ 
tending  to  him  the  most  effectual  aid  necessary  to  his 
success.  Since,  now,  inconsistent  Christian  conduct, 
arising  from  a  want  of  purity,  uniformity,  and  una¬ 
nimity,  is  the  most  effectual  aid  possible  to  Satan’s 
success,  therefore  consistent  Christian  conduct,  aris¬ 
ing  from  Christian  unanimity  as  well  as  purity  and 
uniformity,  is  indispensable  to  Satan’s  defeat  and  this 
world’s  conversion  to  Christ. 


264' 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


Thus  much  upon  what  is  indispensable  to  the  ac¬ 
complishment  of  the  work,  all  of  which  must  be 
admitted  by  every  one  who  has  understood  the  posi¬ 
tions  assumed,  the  statements  made,  and  the  arguments 
used.  And  may  God  grant  that  the  time  may  not  be 
distant  when  the  conditions  in  the  case  shall  be  fulfilled 
and  the  work  accomplished  and  the  whole  world  very 
soon  entirely  subdued  to  the  Savior 


f 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


265 


PART  Y. 

Christian  accountability  and  responsibility.  Hav¬ 
ing  now,  upon  the  world’s  conversion  to  Christ,  estab¬ 
lished  its  possibility,  its  infinite  obligation,  its  infinite 
importance,  and  what  is  necessary  to  the  accomplish¬ 
ment  of  the  work,  I  again  propose,  by  the  aid  of  the 
Holy  Spirit,  to  dwell  upon  the  awful  accountability 
and  responsibility  in  relation  to  it. 


CHAPTER  I. 

THE  IMPORT,  NATURE,  EXTENT,  FEARFULNESS,  AND  CER¬ 
TAINTY  OF  THE  ACCOUNTABILITY  AND  RESPONSIBILITY. 

Accountability  and  responsibility  are  co-ordinate 
and  reciprocal.  _  The  one  can  not  exist  without  the 
other.  Though  the  contents  of  the  one  are  some¬ 
what  different  from  the  other,  yet  without  the  ele¬ 
ments  of  both  neither  can  exist. 

Accountability  includes  intelligence,  something  to 
account  for  and  someone  to  account  to;  without  each 
and  all  of  these,  there  can  be  no  accountability. 

Responsibility  includes,  besides  intelligence,  some¬ 
thing  to  be  responsible  for  and  some  one  to  be  respon¬ 
sible  to,  also  a  knowledge  of  right  and  wrong,  and 
freedom  of  choice  and  action ;  without  each  and  all 
of  these,  there  can  be  no  responsibility. 

Again:  The  fearfulness  of  the  account  and  the 


266  THE  world’s  spiritual  conquest. 

awfulness  of  the  responsibility  arise  from  the  liability,, 
and  the  liability  arises  from  the  ability  to  understand 
the  importance  of  what  is  to  be  accounted  for  and  the 
greatness  of  the  one  to  whom  the  account  is  to  be 
rendered. 

Since,  now,  the  Christian  is  intelligent  and  capable 
of  understanding,  and  the  work  required  at  his  hands 
is  of  infinite  importance,  and  the  one  to  whom  the 
account  is  to  be  rendered  is  none  other  than  the  great 
God — who  fills  immensity,  and  is  infinite  in  wisdom, 
power,  and  purity — can  we  conceive  of  an  account 
more  fearful  and  a  responsibility  more  awful  than 
that  of  a  Christian,  especially  in  relation  to  this 
world’s  conversion  to  Christ?  Certainly  not,  for  it 
has  to  do  with  infinite  and  eternal  interests,  and  an 
all-wise,  all-powerful,  and  holy  God,  who  can  not  look 
upon  sin  with  any  degree  of  allowance. 

l\Tor  let  any  one  suppose  that  the  account  and 
responsibility  can  possibly  be  avoided ;  for,  agreeable 
to  scripture,  “  all  must  give  account  to  God  and  be 
judged’’ ;  that  is,  either  acquitted  or  condemned, 
“  according  to  the  deeds  done  in  the  body.”  Doubtless 
many  entertain  an  impression  and  secret  hope  that  this 
will  not  be  so,  since  they  suppose  that  God  is  so  mer¬ 
ciful  as  to  overlook  their  wicked  indifference,  and  even 
some  of  their  sins  of  commission,  as  well  as  all  of  those 
of  omission,  which  are  far  more  agreeable  to  them 
than  his  service.  But  let  no  one  deceive  himself  nor 
others  with  that  delusion  ;  for,  sooner  or  later,  it  will 
prove  very  much  worse  than  useless,  resulting  not 
only  in  a  terrible  disappointment,  but  in  very  severe 
punishment.  Because  God  having  said  it,  and  his 
word,  like  himself,  being  immutable,  “  all  must  give 
account  to  God  and  be  judged  according  to  the  deeds 


THE  WORLD’S  SPIRITUAL  CONQUEST.  267 

done  in  the  body,”  all  the  impressions  and  secret 
hopes  to  the  contrary  notwithstanding. 

Since,  now,  this  must  be  so,  let  us  at  once  enter 
upon  and  pass  through  at  least  a  partial  examination 
and  trial  before  we  are  summoned  into  the  pres¬ 
ence  of  Christ,  where,  in  case  of  an  unnecessary 
failure,  no  excuse  can  even  be  rendered,  much  less 
accepted,  in  extenuation  of  guilt  and  punishment. 

And  here  let  us  inquire  whose  fault  it  is  that  the 
world  is  not  now  subdued  to  the  Savior  ?  If  before 
this  it  could  have  been  done,  it  must  certainly  be  the 
*  fault  of  some  one. 

And  here  I  ask,  i3  it  alone  the  fault  of  Satan  and 
sinners  ?  Could  they  before  now  have  subdued  them¬ 
selves  ?  True,  to  the  utmost  of  their  ability,  they  are 
accountable  and  responsible  for  the  rebellion  and  dis¬ 
order  in  the  world.  But  are  they  anywhere  required 
to  conquer  themselves?  -  True,  they  can  yield  their 
wills  to  God,  but  can  they  bring  the  power  to  bear  by 
which  they  can  be  induced  to  do  so  ?  Certainly  they 
can  not  do  what  belongs  to  God,  nor  discharge  the 
duty  of  Christians.  Consequently,  they  can  not  sub¬ 
due  themselves  in  the  sense  in  which  God  is  to  do 
that  work  through  those  upon  whom  he  enjoins  that 
duty.  Nor  can  we  conceive  how  else  it  could  have 
been  done.  And  hence  it  is  not  alone  the  fault  of 
Batan  and  sinners  that  the  world  is  not  now  subdued 
spiritually,  but  of  those  also  who  have  failed  to  do 
what  they  could  have  done  to  bring  about  such  a  state 
of  things. 

Again :  I  ask,  is  it  alone  the  fault  of  God  that  the 
world  is  not  thus  subdued  ?  Could  he  before  now 
have  thus  alone  conquered  this  world  ?  I  admit  that 
he  could,  provided  such  had  been  his  purpose.  But  I 


26S  the  world’s  spiritual  conquest. 

deny  that  such  is  his  purpose,  because,  from  what  is 
known  of  God  and  his  purposes,  it  is  certainly  evident 
that  he  decided  to  subdue  this  world  by  the  use  of 
means,  and  that  one  of  the  principal  means  he  has  pur¬ 
posed  to  use  in  its  subjugation  is  the  Church,  or  the 
spiritual  army,  enlisted,  organized,  and  left  in  the 
world.  If,  therefore,  God  could  have  conquered  this 
world  independently  of  that  army,  he  could  have  done 
it  in  direct  opposition  to  his  own  purpose,  which  is 
impossible,  for  he  can  not  act  against  himself  or  in 
opposition  to  his  own  purposes. 

How,  in  wdiat  I  am  about  to  say,  let  no  sinner  sup-  * 
pose  that  he  is  entirely  excused,  for  every  sinner,  as 
well  as  every  Christian,  is,  to  a  very  great  extent,  ac¬ 
countable  and  responsible  for  the  past,  the  present, 
and  the  future  condition  of  this  world.  Consequently, 
whenever  the  attention  of  any  one — saint  or  sinner — 
is  called  to  this  subject,  neither  should  refer  his  own 
responsibility  to  the  other,  but  each  and  all  should 
very  carefully  and  prayerfully  inquire  wherein  and 
to  what  extent  he  is  thus  actually  accountable  and  re¬ 
sponsible. 

I  also  wish  it  distinctly  understood  that  I  am  here 
considering  exclusively  Christian  accountability  and 
responsibility  in  relation  to  this  world’s  conversion  to 
Christ. 

And  now  I  assert  positively  that  wherein  and  so 
far  as  professing  Christians  have  failed  to  do  all 
within  their  power  to  conquer  this  world  spiritually, 
thus  far  it  is  exclusively  their  own  fault  that  the  vic¬ 
tory  is  not  now  in  their  possession  ;  and  that  if  it  be 
not  obtained  during  the  present  generation  of  Chris¬ 
tians,  so  far  as  they  fail  to  do  all  within  their  power  to 
!  secure  the  same,  thus  far  they  alone  will  be  account- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  269’ 

able  and  responsible  for  the  failure,  because  to  the  f  ull 
extent  of  their  ability  the  work  has  been  left  in  their  hands 
and  suspended  upon  their  wills ,  and  is  either  a  success  or 
a  failure,  just  as  they  prefer . 

Certainly,  Christians  of  the  present  generation  are 
at  least  required  to  do  the  work,  for  the  language  “  Go> 
ye  into  all  the  world  and  teach  ”  (or  disciple)  “  all  na¬ 
tions,  and  preach  the  gospel  to  every  creature,”  I  again 
repeat,  signifies  this  world's  conversion  to  Christ,  or  it 
means  nothing  at  all.  And  here  I  assert  positively 
'  and  above-board  that  there  is  no  law  or  interpretation 
by  which  that  language  can  be  made  to  signify  any¬ 
thing  less  than  this  world’s  spiritual  conquest. 

Besides,  the  duty  is  just  as  much  enjoined  upon 
every  Christian  as  it  is  upon  any  Christian,  for  the 
word  “ye,”  signifying  more  than  one,  just  as  much 
represents  every  believer  as  it  does  any  believer;  and 
hence  it  is  just  as  much  the  duty  of  Christians  of  the 
present  generation  to  conquer  this  world  spiritually  as 
any  that  ever  have  lived  or  ever  shall  live. 

Further,  the  language  implies  no  hesitancy  nor  fu¬ 
ture  time ,  but  it  is  positive,  imperative,  and  in  the  pres¬ 
ent  tense.  “ Go  ye, therefore.”  When?  Not  by  and 
by,  but  now.  And  hence  Christians  of  the  present 
generation  have  no  right,  unnecessarily,  to  leave  the 
accomplishment  of  the  work  to  another  generation. 
Indeed,  every  Christian  of  every  generation,  as  soon 
as  converted,  is  required  to  commence,  and  to  continue 
the  work,  too,  until  it  is  done.  And  thus,  too,  primi¬ 
tive  Christians  understood  the  word  of  command,  for, 
as  soon  as  they  received  it,  away  they  went  “  every¬ 
where  preaching  the  word,”  thus  trying  to  accom¬ 
plish  what  was  required. 

And  now,  since  this  world  is  not  yet  subdued 


270  •  the  world’s  spiritual  conquest. 

spiritually,  and  since  the  work  is  just  as  much  en¬ 
joined  upon  every  Christian  as  it  is  upon  any  Chris¬ 
tian,  and  since  God  will  not  himself  do  what  he  enjoins 
upon  another,  nor  hold  in  his  own  possession  what  he 
requires  of  another,  can  anything,  therefore,  be  more 
evident  than  that  to  the  full  extent  of  their  ability 
this  world’s  conversion  to  Christ  is  enjoined  upon  and 
left  in  the  hands  of  Christians  of  the  present  genera¬ 
tion  ?  I,  for  one,  think  not. 

Again  :  Should  Christians  of  the  present  genera¬ 
tion  properly  discharge  their  duty ,  nothing  can  be  much 
more  evident  than  that  they  would  actually  succeed 
in  the  accomplishment  of  the  work.  For  instance,  as 
positive  proof,  take  the  following: 

1st.  “According  to  thy  faith  be  it  unto  thee.”  If, 
therefore,  such  were  the  Christian’s  faith,  and  his 
conduct  should  correspond,  doubtless  every  Christian 
now  living  would,  before  his  death,  be  in  the  midst  of 
this  world’s  spiritual  conquest. 

2d.  God  is  “able  to  do  exceeding  abundantly 
above  all  that  can  be  thought  or  asked” — that  is,  of 
*  course,  that  can  be  thought  or  asked  according  to  his 
will.  Certainly  this  world’s  conversion  to  Christ  is 
according  to  God’s  will.  And  hence,  in  case  the  con¬ 
ditions  he  has  established  with  respect  to  the  work  be 
fulfilled,  he  is  abundantly  able  and  infinitely  willing  to 
bestow  not  only  that  blessing  upon  his  children,  but 
very  much  more.  If,  therefore,  properly  desired  and 
sought  for  by  Christians  of  the  present  generation, 
they  doubtless  would  receive  and  enjoy  very  much 
more  than  this  world’s  conversion  to  Christ. 

3d.  We  are  informed  that,  under  God,  Christian 
labor  is  effectual;  for  they  “  do  not  fight  as  one  beat¬ 
ing  the  air,  inasmuch  as  the  weapons  of  their  warfare 


THE  WORLD’S  SPIRITUAL  CONQUEST.  271 

:are  not  carnal,  but  powerful  to  the  pulling-down  of 
strongholds,”  and  u  shall  accomplish  that  wliereunto 
they  are  sent,”  since  their  “  labor  in  the  Lord  is  not  in 
vain.”  Now,  all  this  is  abundantly  'evident  from  the 
success  which  has  always  attended  the  work  whenever 
and  wherever  it  has  been  properly  undertaken  and 
carried  forward;  especially  is  it  evident  from  the 
first  success  which  attended  the  work,  for  “about 
three  thousand  ”  were  converted  in  one  day,  and  “  daily 
such  were  added  to  the  church  as  were  saved.”  And 
thus,  for  some  time,  great  and  glorious  triumphs 
attended  the  work,  showing  that  when  Christians  are 
properly  agreed,  loving,  united,  interested,  earnest, 
and  active,  there  is  scarcely  any  limitation  to  the 
power  exerted  and  the  results  wdiich  follow ;  and  that 
had  primitive  Christians  continued  right  along  as  they 
commenced,  there  is  no  reason  at  all  to  doubt  but 
that  the  world  would  have  been  conquered  spiritually 
during  their  generation;  and  that  should  this  or  any 
other  generation  continue  as  the  first  commenced,  it 
would  actually  succeed  in  the  accomplishment  of 
the  work. 

4th.  Christians  of  the  present  generation  can  do 
what  is  required  and  what  is  necessary  to  the  accom¬ 
plishment  of  the  work.  No  one  can  disapprove  the 
proposition  that  what  is  necessary  to  the  accomplish¬ 
ment  of  the  work  is  required,  and  that  what  is  required 
is  thus  necessary  and  can  be  done.  Nor  can  any  one 
disapprove  the  proposition  that  this  world’s  spiritual 
conquest  is  actually  required  at  the  hands  of  the  pres¬ 
ent  generation  of  Christians.  And  hence  to  contend 
that  that  can  not  be  done  which  is  required  and  neces¬ 
sary  to  the  accomplishment  of  the  work  would  be 


272  the  world's  spiritual  conquest. 

assuming  that  that  can  not  he  done  which  can  be  done,, 
which,  you  perceive,  would  he  a  contradiction. 

Now,  a  careful  consideration  of  a  number  of  items 
required  and  necessary  to  the  accomplishment  of  the 
work  will  greatly  intensify  the  above  absurdity,  and 
make  much  more-evident  the  possibility  of  Christians 
of  the  present  generation  actually  succeeding  in  this 
world’s  spiritual  subjugation. 

1.  One  is  that  it  is  possible  to  obtain  all  the  infor¬ 
mation  necessary  to  the  accomplishment  of  the  work. 
Perhaps  it  may  be  true  that  every  Christian  is  natur¬ 
ally  destitute  of  a  proper  understanding  of  what  is 
thus  necessary ;  but  it  is  not  necessary  that  any  one 
should  remain  thus  destitute.  For  every  one  is 
capable  of  learning,  and  also  can  “  ask  of  God,  who 
giveth  liberally  and  upbraideth  not.”  Besides,  ample 
instructions  have  been  given,  God’s  works  and  word 
both  being  full  of  a  vast  amount  of  information; 
“  line  upon  line,  precept  upon  precept,  here  a  little 
and  there  a  little,  day  unto  day  uttering  speech  and 
night  unto  night  showing  knowledge.”  Also  all  the 
instructions  given  can  be  easily  understood,  for  they 
are  so  plain  that  “  he  who  runs  may  read,”  and  “  way¬ 
faring  men,  though  fools,  shall  not  err  therein.”  If, 
therefore,  any  Christian  lacks  a  proper  understanding 
of  what  is  necessary  to  this  world’s  conversion  to 
Christ,  it  is  certainly  not  necessary  that  he  remain  in 
such  ignorance. 

2.  Another  is,  since  it  “pleased  God,”  not  by 
foolish  preaching,  “but  by  the  foolishness  of  preach¬ 
ing  to  save  them  that  believe,”  about  the  only  thing 
necessary  to  the  accomplishment  of  the  work  is  the 
-preaching  of  the  gospel  through  consistent  Christian  con¬ 
duct .  But  can  the  .gospel  thus  be  preached?  Ifr 


THE  WORLD’S  SPIRITUAL  CONQUEST.  273 

how,  what  is  necessary  to  such  conduct  can  be  done, 
then  the  gospel  can  thus  be  preached. 

Now,  it  has  already  been  shown  that  purity, 
uniformity,  and  unanimity  are  all  indispensable  to 
consistent  Christian  conduct.  But  the  question 
whether  or  not  it  be  possible  for  Christian  conduct 
thus  to  be  consistent  has  not  yet  been  considered. 
We  will,  therefore,  now  attend  to  that  question. 

1.)  Is  it  possible  for  Christian  conduct  to  be  pure  f 
Admitting  that  purity  of  Christian  conduct  is  re¬ 
quired,  and  that  what  is  required  is  possible,  it  is 
granted  that  Christian  conduct  can  be  pure.  Now, 
that  purity  of  Christian  conduct  is  required  is  as 
evident  as  that  anything  is  required.  For  says  God, 

“  Be  ye  perfect  ”  ;  again :  “  Be  ye  holy,  for  I  am 
holy”;  and  again:  “  Be  ye  perfect,  even  as  your 
Father  who  is  in  heaven  is  perfect”  ;  and  still  again  : 
“Walk  worthy  of  the  vocation  wherewith  ye  are 
called  ”  and  “  be  not  conformed  to  this  world,  but  be 
ye  transformed  by  the  renewing  of  your  mind,  that 
ye  may  prove  what  is  that  good,  and  acceptable,  and  - 
perfect  will  of  God.”  “  Come  out  from  among  them, 
be  ye  separate,  saith  the  Lord ;  have  no  fellowship 
with  the  unfruitful  works  of  darkness,  but  rather  re¬ 
prove  them.”  “Abstain  from  every  appearance  of 
evil”  ;  and  still  again,  in  speaking  of  Christ,  it  says  : 

“  He  that  saith  he  abideth  in  him  ought  himself  also  so 
to  walk,  even  as  he  walked.”  If,  therefore,  Christian 
conduct  be  not  pure,  it  is  not  because  it  is  not  re¬ 
quired  nor  because  it  is  impossible.  And  here  it  may 
be  stated  that  any  one  doing  the  very  best  he  can 
possibly  do  is  doing  all  that  is  required,  for  God  him¬ 
self  can  not  do  any  better  than  the  very  best  in  his 
power. 


18- 


274  the  world’s  spiritual  conquest. 

2. )  Can  Christian  conduct  be  uniform ,  or  always 
pure  ?  I  again  repeat  that  if  required,  and  what  is 
required  be  possible,  then  Christian  conduct  can  be 
uniform.  *  And  that  uniformity  is  required  is  as 
evident  as  that  purity  or  any  other  quality  is  required. 
If  or  all  the  instructions  and  commands  concerning 
purity  not  oniy  imply  uniformity,  but  the  following 
language  is  direct  and  positive :  “  Be  ye  steadfast, 
immovable,  always  abounding  in  the  work  of  the 
Lord.’5  If,  therefore,  Christian  conduct  be  not  uni¬ 
form,  it  is  not  because  it  is  not  required  nor  because 
it  can  not  be  done. 

3. )  Is  it  possible  for  Christian  conduct  to  be 
unanimous  ?  That  is,  for  all  Christians  at  all  times  to 
agree  perfectly  in  correct  faith  and  practice.  Why 
not  ?  And  here  I  will  state  that  Satan  seems  to  have 
gotten  into  the  minds  of  very  many  very  absurd  and 
disgusting  notions  concerning  Christian  unanimity. 
I  believe  some  conclude  that  unchristian  dissension  is 
better  than  unanimity,  because  they  suppose  that 
parties  are  an  advantage  to  politics.  And  it  must  be 
admitted  that  if  the  analogy  were  real — that  is,  if  as 
parties  to  politics,  so  disagreement  and  divisions  to 
Christianity— the  argument  would  be  valid.  But  the 
analogy  is  not  real ;  therefore  the  argument  is  sophist¬ 
ical  or  unsound,  because  there  are  very  many  contin¬ 
gencies  in  politics  which  do  not  at  all  exist  in  Chris¬ 
tianity.  This  all  who  know  anything  about  politics, 
and  especially  the  politics  of  the  present  time,  under¬ 
stand  perfectly. 

Besides,  to  suppose  and  contend  that  unchristian 
dissension  is  better  than  unanimity  is  impeaching  the 
divine  wisdom;  because  it  is  the  creature  virtually 
saying  to  the  creator ;  “  Lord,  you  made  a  mistake 


THE  WORLD’S  SPIRITUAL  CONQUEST.  275 

when  you  said  4  Let  there  be  no  divisions  among  you/ 
for  divisions  are  better  than  unanimity.  You  should, 
therefore,  have  waited  until  I  was  born  and  consulted 
me  with  respect  to  the  matter.  I  would  have  in¬ 
structed  thee  differently.  I  would  have  said  :  4  Let 
there  be  divisions  among  you,  be  of  different  minds 
and  mouths,  speak  different  things,  be  of  dif- 
erent  opinions  and  judgments.’”  And  thus,  you 
perceive,  by  so  contending  is  not  only  putting 
human  wisdom  above  divine,  but  it  is  virtually 
charging  God  with  the  grossest  folly  when  he  said : 
“  Let  there  be  no  divisions  among  you,”  “  be  of 
one  mind  and  one  mouth,”  “all  speak  the  same 
thing,”  “be  perfectly  joined  together  in  the  same 
mind  and  in  the  same  judgment.”  How  very  shock¬ 
ing  and  disgusting  that  such  insignificant,  ignorant, 
and  unworthy  creatures  as  sinful  men  should  thus 
presume  to  correct  and  instruct  the  All-wfise  and 
Almighty  God  !  But  thus  it  is  quite  frequently,  and 
on  the  part  of  very  many,  especially  with  respect  to 
Christian  unanimity. 

Further,  there  is  no  such  necessity  for  unchristian 
dissension  as  some  suppose.  Frequently  is  it  said 
that  Christians  can  not  think  and  believe  alike,  be¬ 
cause  they  look  differently,  appear  differently,  see 
differently,  their  habits  are  different,  and  what  not. 
Doubtless  what  is  meant  is  that  Christians  are  some¬ 
what  different  in  the  respects  mentioned,  and  hence 
can  not  be  alike  in  those  respects  ;  and  since  this  is 
?so,  they  must  be  different  in  some  other  respects. 
But  I  suspect  that  those  who  thus  argue  have  not 
thought  long  enough  to  know  what  they  are  talking 
about,  and,  consequently,  multiplying  words  with¬ 
out  knowledge. 


276  the  world’s  spiritual  conquest. 

Now,  it  must  be  admitted  that  among  professing 
Christians,  as  well  as  the  impenitent,  there  is  a  great 
variet}^  of  looks,  appearances,  eye-sight,  and  habits. 
Some  are  white,  some  black,  some  red,  some  yellow ; 
some  appear  well,  some  ill ;  some  are  cross-eyed,  some 
straight-eyed ;  the  habits  of  some  are  good,  of  others 
bad.  But  I  ask,  what  in  the  name  of  common  sense 
have  such  things  to  do  with  their  thinking  and  be- 
? 

Is  it  impossible  for  the  black  to  think  white 
thoughts,  or  for  the  white  to  think  black  thoughts  ? 
Must  a  man  think  and  believe  as  he  appears,  well  or 
ill  ?  Is  it  impossible  for  the  cross  eyed  to  see  straight 
enough  to  agree  with  the  straight-eyed?  Must  a 
man’s  thoughts  and  belief  correspond  with  his  habits,, 
good  or  bad?  Certainly  such  an  objection  to  Chris¬ 
tian  unanimity  is  shamefully  absurd,  and  worse  than 
nonsense. 

Again  :  Do  those  who  thus  argue  know  what 
they  are  assuming  ?  1.  That  it  is  impossible  to  ob¬ 
tain  the  truth  as  it  is  in  Christ  ?  2.  That  it  is  im¬ 

possible  for  the  Holy  Spirit  to  fulfill  the  object  for 
which  he  came  into  the  world,  which  is  to  lead  all 
Christians  into  all  truth  ?  3.  That  it  is  impossible 

to  do  what  Glod  requires  ? 

Now,  understood  or  misunderstood,  believed  or 
disbelieved,  such  are  virtually  the  assumptions  of 
every  one  who  either  doubts  or  denies  the  possibility 
of  Christian  unanimity.  For  if  all  can  not  agree — as 
some  contend — some  one  must  necessarily  embrace 
and  entertain  false  sentiments,  because  there  are  but  the 
two,  either  the  true  or  the  false,  and  hence  every  one 
must  hold  to  the  one  or  to  the  other.  If  all  have  the 
true,  all  have  the  same,  and  agree.  But  if  all  can  not 


THE  WORLD’S  SPIRITUAL  CONQUEST.  277 

/agree,  as  some  suppose  and  contend,  then  all  can 
not  obtain  the  truth  as  it  is  in  Christ,  neither  can  the 
Holy  Spirit  lead  all  Christians  into  all  truth ;  nor  can 
that  perfect  unanimity  exist  required  of  God  when  he 
says:  “Let  there  be  no  divisions  among  you,”  “all 
speak  the  same  thing,”  etc. 

Doubtless  here  and  elsewhere  enough  has  now  been 
said  upon  this  point  to  convince  any  rational  mind 
not  only  that  Christian  unanimity  is  required,  but  that 
it  is  as  possible  as  any  other  Christian  grace,  and  that 
if  it  does  not  exist  it  is  not  because  it  is  not  com¬ 
manded  nor  because  it  is  impossible,  but  just  because 
Christians  will  not  do  what  God  requires. 

Then,  as  well  as  pure  and  uniform,  it  is  possible  for 
Christian  conduct  to  be  unanimous.  It  is  possible, 
therefore,  for  that  which  is  necessary  to  consistent 
Christian  conduct  to  be  done  ?  Since,  now,  it  is  possi¬ 
ble  for  Christian  conduct  thus  to  be  consistent,  and  for 
the  gospel  tbus  to  be  preached,  it  follows  not  only  that 
Christians  of  the  present  generation  are  actually  re¬ 
quired  to  conquer  this  world  spiritually,  but  that  they 
can  do  what  is  necessary  to  the  accomplishment  of 
that  work. 

If,  therefore,  the  work  be  not  done  during  their 
time,  upon  what  ground  can  they  excuse  themselves  ? 

1.  Can  they  plead  exemption  from  duty — that  is, 

that  the  work  has  not  been  enjoined  upon  them  ? 
Certainly,  no  one  properly  acquainted  with  scripture 
requirements  can  urge  any  such  a  plea,  for  if  the  work 
be  not  enjoined  upon  Christians  now  living,  nothing  is 
required  of  them.  *  • 

2.  Can  they  plead  ignorance  f  Perhaps  some  can ; 
but  can  they  urge  that  they  were  unable  to  learn? 
'That  no  instructions  have  been  given  ?  or  that  the  in- 


278  the  world’s  spiritual  conquest. 

structions  received  are  too  difficult  to  be  understood  ? 
Certainly  not. 

3.  Can  they  plead  a  doubt  as  a  sufficient  excuse  T 
Now,  it  must  be  admitted  that  doubts  have  had  very 
much  to  do  with  both  the  temporal  and  eternal  rum 
of  Adam’s  race.  Doubting  God’s  word  made  way  for 
the  introduction  of  sin.  Doubting  God’s  word  has 
secured  its  millions  to  an  endless  perdition.  Doubting 
God’s  word  and  the  possibility  of  overcoming  the  Ca- 
naanites  caused  a  large  proportion  of  the  Israelites  to 
die  in  the  wilderness.  And  thus,  probably,  doubting 
has  defeated  this  world’s  spiritual  conquest  in  the  past* 
and  is  now  preventing  it.  But  can  doubts  alter  facts?' 
or  relieve  from  responsibility?  For  instance,  did  the 
doubt  of  our  first  parents  alter  the  fact  of  what  God 
had  said,  or  relieve  them  from  punishment?  Do  any 
or  all  the  doubts  of  the  impenitent  alter  the  facts  oi 
revelation,  or  save  them  from  an  endless  perdition  ? 
Did  the  doubt  of  the  Children  of  Israel  that  the  land 
of  Canaan  could  be  subdued  alter  the  fact,  making  it 
any  less  possible,  or  prevent  the  fiery  serpent  from 
coming  among  them,  and  their  carcasses  from  falling 
in  the  wilderness  ?  Nor,  in  case  it  can  be  done,  will  a 
doubt  as  to  the  possibility  of  this  world’s  conversion  to* 
Christ  during  the  present  generation  of  Christians  alter 
the  fact  nor  relieve  them  from  the  responsibility  of  its 
failure. 

And  here  I  ask,  would,  for  instance,  a  military 
court  accept  of  such  an  excuse?  Suppose,  now,  an 
army  be  drawn  up  to  account  for  a  defeat,  what  sort 
of  an  excuse  would  be  accepted?  Would  a  doubt  as 
to  the  possibility  or  utility  of  wbat  was  commanded 
be  sufficient  ?  Suppose,  for  example,  the  officers  should 
urge  that,  doubting  both  the  possibility  and  utility  of 


THE  WORLD’S  SPIRITUAL  CONQUEST.  279 

what  was  required,  they  neither  obeyed  themselves 
nor  tried  to  have  others  under  their  command  do  so, 
what  would  be  the  verdict?  Doubtless  that  the 
whole  condemnation  and  punishment  should  rest  ex¬ 
clusively  upon  them.  Or  could  the  officers  urge  that, 
believing  in  both  the  possibility  and  utility  of  what 
was  commanded,  they  tried  the*  best  they  knew  how 
to  carry  out  the  instructions,  and  that  the  failure  was 
wholly  caused  not  from  any  disbelief  or  disobedience 
on  their  part,  but  from  the  infidelity  and  disobedience 
of  others,  what  would  then  be  the  decision  ?  Doubt¬ 
less,  that  the  whole  condemnation  and  punishment 
should  rest  alone  upon  those  who  had  thus  disbelieved 
and  disobeyed.  Or  could  the  officers  and  men  both 
urge  that,  believing  in  both  the  utility  and  possibility 
of  what  was  commanded,  they  all  tried  to  the  utmost 
in  their  power  to  carry  out  the  instructions,  and  that 
the  failure  was  wholly  caused  not  from  any  disbelief 
or  disobedience  on  their  part,  but  from  an  actual  in¬ 
ability  to  do  what  was  required;  can  not  every  one 
see  that  in  that  case  no  guilt  would  attach  to  any  one, 
and  that  such  an  excuse  would  alone  be  sufficient  to 
relieve  from  condemnation?  So  with  respect  to  this 
world’s  conversion  to  Christ  during  the  present  gene¬ 
ration  of  Christians.  A  doubt  as  to  its  possibility  is  not 
sufficient  to  relieve  from  responsibility.  Nothing  short 
of  an  effort  to  the  utmost  of  the  power  of  the  whole 
Church  will  be  thus  sufficient.  An  effort,  too,  which 
has  never  yet  been  put  forth,  for  even  the  first — which 
probably  was  the  most  unanimous,  energetic,  and 
effective  that  has  ever  been  made — doubtless  lacked 
more  or  less  of  what  it  should  have  been  ;  much  more 
every  subsequent  effort.  At  the  same  time  all  must 


280  the  world’s  spiritual  conquest. 

admit  that  such  an  effort  could  have  been  made,  and 
can  now  be  put  forth,  and  continued,  too ;  and  that 
should  it  be  done,  there  is  no  reason  at  all  to  doubt 
that  this  world  would  soon  be  subdued  spiritually.  If, 
therefore,  it  be  not  done  during  the  present  generation 
of  Christians,  can  Christians  now  living  blame  any 
one  except  themselves?  For  will  it  not  be  just  as 
they  prefer? 

Is  this  so  ?  Is  this  world’s  spiritual  conquest  a 
success  or  a  failure  just  as  Christians  prefer ?  Doubt¬ 
less  just  as  they  prefer.  Now,  it  is  unnecessary  to 
undertake  to  prove  to  another  that  of  which  he  is 
conscious,  and  hence  it  is  unnecessary  to  undertake 
to  prove  to  the  Christian  that  whatever  he  does  he 
does  it  freely  and  as  he  prefers ;  for  if  he  be  con¬ 
scious  of  anything,  he  knows  that  he  thus  acts.  If, 
therefore,  he  tries  to  find  out  what  is  duty  and  to  dis¬ 
charge  the  same,  he  knows  that  he  does  it  freely ; 
and  that  whenever  he  fails  or  neglects  to  do  so,  it  is 
the  same — he  acts  freely  and  as  he  prefers.  And 
does  he  not  equally  know  that  the  work  of  subduing 
this  world  to  Christ  is  either  a  success  or  a  failure 
just  as  he  freely  prefers  to  ascertain  or  not  to  ascer¬ 
tain  and  to  discharge  or  not  to  discharge  Christian 
duty  ?  Doubtless  he  either  knows,  or,  at  least,  may  be 
as  conscious  of  the  one  fact  as  of  the  other. 

Now,  there  can  be  no  reasonable  doubt  as  to  the 
tendency  and  results  of  consistent  or  inconsistent  Chris¬ 
tian  conduct,  for  they  are  a  matter  of  intuition ,  as  well 
as  of  experience  and  positive  fact .  Suppose,  then, 
Christians  indulge  in  consistent  or  inconsistent  con¬ 
duct,  living  purely  or  impurely,  having  their  con¬ 
duct  uniform  or  variable,  unanimous  or  discordant, 


THE  WORLD’S  SPIRITUAL  CONQUEST.  281 

and  thus  either  promote  or  defeat  this  world’s  spir¬ 
itual  conquest,  is  it  as  they  prefer,  or  do  they  act  from 
necessity  ? 

None  but  a  fool  or  a  maniac  will  contend  that  he 
.acts  from  necessity.  If  one  is  at  all  rational,  he  knows 
that  when  he  acts  at  all  he  does  it  freely,  and  not 
from  necessity.  And  hence  the  Christian  knows 
that  he  is  perfectly  free  to  act  right  or  wrong,  just  as 
he  prefers ;  and  that  when  he  acts  wrong  he  does  it 
just  as  freely  as  when  he  acts  right,  and  hence  that 
he  is  perfectly  free  to  choose  or  to  refuse  what  will 
either  promote  or  defeat  this  world’s  conversion  to 
Christ.  And  hence  that  the  work  is  either  a  success 
or  a  failure  just  as  he  prefers. 

Herein,  therefore,  is  especially  evident  the  Chris¬ 
tian’s  awful  accountability  and  responsibility  with 
Tespect  to  the  evangelizing  work.  1.  To  the  full 
extent  of  his  ability  it  is  left  in  his  hands.  2.  It  is 
thus  far  suspended  upon  his  will.  3.  It  is  thus  far 
a  success  or  a  failure,  just  as  he  prefers.  If  the  Chris¬ 
tian  acted  from  necessity  and  not  freely,  he  would  be 
neither  accountable  nor  responsible  for  anything  he 
either  did  or  neglected  to  do.  But  acting  freely  as  he 
does,  and  thus  freely  choosing  or  refusing  what  will 
either  promote  or  defeat  this  world’s  conversion  to 
Christ,  so  far  as  he  actually  prefers  what  will  cer¬ 
tainly  defeat  the  work,  thus,  far  he  is  positively  ac¬ 
countable  and  responsible  for  its  failure. 

No  one  properly  acquainted  with  the  elements  of 
his  own  nature,  with  his  relationships  and  obliga¬ 
tions,  and  especially  with  the  scheme  of  redemption, 
can  possibly  doubt  the  correctness  of  what  has  now 
been  said.  And  even  should  any  be  destitute  of  such 
.an  understanding,  they  are  without  excuse;  for  the 


282  the  world’s  spiritual  conquest. 

knowledge  is  within  their  reach  and  can  very  easily 
he  obtained. 

Since,  then,  the  work  of  subduing  this  world 
spiritually  is,  to  the  full  extent  of  their  ability,  left  in 
the  hands  of  Christians  now  living,  because  required 
of  them  as  much  as  any  that  ever  have  lived  or  ever 
will  live ;  and  since,  if  they  should  do  what  is  re¬ 
quired,  there  is  no  reasonable  doubt  that  the  work 
would  soon  be  accomplished ;  and  since  they  can  do 
what  is  necessary  to  the  accomplishment  of  the  work,, 
and  especially  since  it  is  suspended  upon  their  will 
and  is  either  a  success  or  a  failure  just  as  they  prefer, — 
therefore  so  far  as  they  fail  to  do  all  within  their 
power  to  accomplish  the  work,  thus  far  it  will  be  ex¬ 
clusively  their  own  fault  if  it  is  not  done ;  and  they 
will  be  entirely  accountable  and  responsible  for  its 
failure. 

And  here  it  should  be  noted  that  the  fearfulness  of 
the  account  and  the  awfulness  of  the  responsibility 
arise  from  their  contents.  Let  us,  therefore,  for  a  few 
moments,  now  attend  to  those  contents,  and  carefully 
note  and  reflect  upon  that  for  which  Christians  of  the 
present  generation  will,  be  accountable  and  responsi¬ 
ble,  in  case,  on  account  of  their  own  neglect,  this  world 
be  not  converted  to  Christ  during  their  time 

1.  God’s  dishonor.  Spiritual  conquests  have  very 
much  to  do  with  God’s  declarative  glory  ;  for  in  pro¬ 
portion  to  their  success  is  he  honored,  and  in  propor¬ 
tion  to  their  defeat  is  he  dishonored.  Because  so  far 
as  spiritual  conquests  are  successful  is  it  manifest  that 
God  is  superior  to  the  enemy  in  wisdom,  power,  and 
goodness ;  but  so  far  as  they  are  unsuccessful  is  it 
implied  that  God  is  either  indifferent  to  the  welfare 
of  his  creatures  or  inferior  to  the  enemy  in  wisdom 


THE  WORLD’S  SPIRITUAL  CONQUEST.  283' 

and  power.  For  so  far  as  one  is  interested  in  the  * 
welfare  of  another,  he  will  naturally  desire  and  seek 
his  good.  Failing  in  either,  therefore,  implies  either 
a  want  of  interest  or  a  lack  of  ability.  Accordingly, , 
since  spiritual  defeats  are  a  great  injury  to  God’s 
creatures,  they  imply  that  he  lacks  either  an  interest 
in  their  welfare  or  the  ability  with  which  to  secure 
their  good,  and  hence  inferior  to  the  enemy  in  wisdom 
and  power,  or  lacking  in  goodness.  This,  now,  is  an 
awful  calumny  upon  God’s  character ;  for  he  is  not  in 
the  least  indifferent  to  the  welfare  of  his  creatures,, 
nor  inferior  to  the  enemy  in  wisdom  and  power. 
Consequently,  every  spiritual  defeat  arises  not  from 
any  want  of  interest  or  inferiority  of  God,  but — so  far 
as  they  fail  to  do  all  they  can  to  promote  them — from 
the  willful  and  reckless  disobedience  of  Christ’s  pro¬ 
fessed  followers.  Bo  far,' therefore,  as  they  thus  fail, 
they  alone  are  accountable  and  responsible  for  every 
God-dishonor  arising  from  spiritual  defeats.  It  is  a 
terrible  thing  thus  to  dishonor  God.  For  he  being- 
a  jealous  God,  and  determined  to  punish  “according- 
to  the  deed,”  will  very  severely  afflict  those  who  thus* 
tarnish  his  glory. 

2.  Another  thing  for  which  Christians  will  be; 
accountable  and  responsible  in  case  of  an  unnecessary 
failure  will  he  the  loss  of  those  who,  on  account  of  it,, 
will  perish  eternally.  After  a  moment’s  thought,  any 
one  can  easily  perceive  that  the  number  of  souls  saved 
or  lost  will  be  in  proportion  to  either  the  success  or 
the  failure  of  the  evangelizing  work,  and  hence  that,, 
if  the  work  be  not  completed  during  the  present  gen¬ 
eration  of  Christians,  vast  numbers  who  would  other¬ 
wise  be  saved  will  be  eternally  lost;  and  hence  that,, 
since  the  work  is  either  a  success  or  a  failure  just  as- 


^84  the  world’s  spiritual  conquest. 

Christians  freely  choose,  souls  will  be  saved  or  lost 
just  as  they  prefer.  If,  now,  vast  numbers  are  eter¬ 
nally  lost  just  because  professing  Christians  freely 
choose  not  to  know  nor  to  do  what  will  save  them, 
will  not  their  blood  be  required  at  their  hands?  Every 
Christian,  even  though  he  shudder  at  the  thought 
that  such  an  awful  loss  should  occur  through  his  own 
preference,  yet,  doubtless,  will  admit  that  if  souls 
should  thus  be  lost,  his  garments  would  be  stained 
with  their  blood;  nor  could  he  possibly  avoid  the  guilt 
and  awful  consequences  of  their  ruin. 

Fearful  indeed,  therefore,  is  the  Christian’s  account¬ 
ability  and  responsibility  with  respect  to  this  world’s 
■conversion  to  Christ;  for  doubtless  the  work  is  either 
a  success  or  a  failure  just  as  he  freely  chooses,  and 
hence  God  honored  or  dishonored,  and  souls  saved 
or  lost,  just  as  he  prefers. 


CHAPTER  II. 

AN  EXHIBITION  OF  PROFESSED  CHRISTIAN  CHARACTER. 

And  now  we  come  to  an  exhibition  of  professed 
Christian  character  in  a  light  either  the  most  ennobling 
and  attracti  ve  or  debasing  and  detestable.  For  nothing 
can  be  more  godlike,  ennobling,  and  attractive  than 
for  one  man  to  desire  and  to  do  all  within  his  power 
to  promote  the  welfare  of  another.  Just  in  propor¬ 
tion  as  a  professing  Christian  possesses  and  manifests 
such  a  spirit  is  he  like  Christ  and  transformed  into 
his  image;  but  so  far  as  one  possesses  and  manifests 
a  preference  that  his  fellow  should  be  injured  and 


THE  WORLD’S  SPIRITUAL  CONQUEST  285 

destroyed  does  lie  exhibit  a  savage,  beastly,  and  satanic 
disposition.  Especially  is  this  true,  and  even  worse, 
with  respect  to  a  professing  Christian ;  for  in  addition 
to  the  savage,  the  beastly,  and  the  satanic  disposition 
is  the  hypocritical,  because  every  professing  Christian 
pretends,  at  least,  to  be  the  friend  of  and  to  desire  the 
welfare  of  the  one  he  shows  a  preference  should 
be  ruined. 

Iam  aware  that  the  word  preference  is  a  very  strong 
term,  and  to  the  worldly,  the  indifferent,  and  hard¬ 
hearted  professor  a  very  bitter  pill,  but  it  must  be 
swallowed ;  for  I  again  repeat  that,  if  this  world  be  not 
conquered  spiritually  during  the  present  generation  of 
Christians,  it  will  be  because  at  least  a  part,  if  not  all, 
of  them  prefer  it  should  not  be  done,  which,  you 
perceive,  would  be  the  same  as  preferring  that  vast 
numbers  should  be  eternally  lost  rather  than  fhat  they 
should  be  saved.  What  an  awful  preference  !  Indeed, 
what  would  be  the  character  of  the  man  or  woman 
who,  under  such  circumstances,  should  possess  and 
manifest  such  a  preference  ?  Could  there  possibly  be 
a  worse  disposition,  or  a  worse  human  monster? 

Suppose,  for  instance,  that  a  parent  or  a  guardian, 
upon,  whom  were  dependent  a  number  of  helpless 
children,  should  prefer  to  trifle  away  in  frivolity  and 
nonsense  the  time  and  opportunity  for  securing  sup¬ 
plies  for  those  children,  in  consequence  of  which  they 
perish  with  cold  or  hunger  ;  what  wrould  be  thought 
of  him?  Would  he  naturally  be  looked  upon  as  irre¬ 
sponsible  and  innocent  ?  Nay,  would  he  not  rather  be 
considered  and  represented  as  one  of  the  vilest  mon¬ 
sters  imaginable,  and  deserving  at  least  a  hundred 
thousand  deaths,  if  not  more  ? 

Again :  What  would  be  thought  of  one  who, 


:286  the  world’s  spiritual  conquest. 

standing  upon  the  bank  of  a  river  and  perfectly  able 
to  save  others  in  a  drowning  condition,  yet  would  prefer 
to  let  them  perish  rather  than  put  forth  a  proper  effort 
for  their  rescue  and  salvation  ? 

Again :  What  would  be  thought  of  one  who, 
finding  a  burning  building  and  knowing  that  there 
were  a  number  within  slumbering  and  unconscious  of 
their  situation  and  danger,  yet  would  prefer  to  pass  on 
and  allow  those  thus  exposed  to  perish  in  the  flames 
rather  than  to  do  what  could  be  done  to  arouse  and 
rescue  them  from  such  a  death  ? 

Or  again:  Suppose  a  number  find  many  others 
infected  with  an  insensible  and  awful  disease,  eating 
at  their  vitals  and  threatening  their  destruction,  soul 
and  body,  for  both  time  and  eternity  ;  a  disease,  too, 
the  nature  and  tendency  of  which  the  former  profess 
to  understand,  and  that  there  is  a  physician  and  a 
remedy,  from  which  they  themselves  have  obtained  a 
cure,  but  prefer  to  allow  those  thus  infected,  and  ex¬ 
posed,  to  perish,  rather  than  to  put  forth  a  proper 
effort  to  arouse  and  save  them  before  it  be  too  late. 

IsTow,  should  any,  knowing  their  condition,  allow 
others  thus  exposed  to  perish  without  putting  forth 
a  proper  effort  to  save  them,  I  again  ask  what  would 
be  thought  of  them?  Would  they  not  naturally  be 
considered  and  represented  as  the  vilest  monsters  of 
human  kind,  and  guilty  of  the  death  and  stained 
with  the  blood  of  those  thus  destroyed?  Doubtless 
they  would. 

Is  not  the  case  precisely  the  same  with  respect  to 
Christians  and  the  impenitent?  Are  not  sinners  in¬ 
fected  with  an  insensible  and  awful  disease,  eating  at 
their  vitals  and  threatening  their  destruction,  soul 
.  and  body,  for  both  time  and  eternity  ?  Also,  do  not 


THE  WORLD’S  SPIRITUAL  CONQUEST.  287 

Christians  profess  to  be  thoroughly  acquainted  with 
the  nature  and  tendency  of  that  disease,  and  that 
there  is  a  physician  and  a  remedy,  from  which  they 
themselves  have  obtained  a  cure  ? 

Also,  are  not  the  impenitent  in  the  floods  and 
flames  of  temporal  and  eternal  ruin,  and  liable  at  any 
moment  to  be  swallowed  up  and  utterly  and  eternally 
destroyed  ?  Also,  are  they  not  at  the  same  time 
slumbering  and,  to  a  very  great  extent,  unconscious 
of  their  situation  and  danger  ?  Also,  have  not  pro¬ 
fessing  Christians  the  gospel  plank,  or  the  means  in 
their  possession  by  which  they  could,  if  they  would, 
arouse  and  rescue  these  souls  before  it  be  too  late  ? 

Again  :  Are  not  the  impenitent  as  dependent  upon 
Christians  for  preservation  and  salvation  as  are  help¬ 
less  and  unconscious  children  upon  parents  or  guard¬ 
ians  for  the  necessaries  of  life  ?  Are  not  spiritual 
light  and  food  and  saving  influence  as  necessary  to 
the  preservation  and  salvation  of  the  sinner  as  care, 
raiment,  and  food  are  to  the  preservation  and  life  of 
the  child  ? 

Indeed,  the  impenitent  are  in  the  midst  of  thick 
moral  darkness  and  surrounded  with  terrible  dangers. 
How,  then,  can  they  be  preserved  and  saved  without 
spiritual  light  f  Also,  they  are  dreadfully  corrupt, 
“from  the  crown  of  the  head  to  the  sole  of  the  feet, 
full  of  bruises  and  putrefying  sores.”  How,  then,  can 
they  be  preserved  and  saved  without  spiritual  salt  f 
Also,  they  are  famishing  for  want  of  the  waters  and 
bread  of  life.  How,  then,  can  they  be  preserved  and 
saved  without  a  supply  of  both  ? 

Certainly  the  impenitent  can  neither  be  preserved 
nor  saved  without  spiritual  light,  saving  influence, 


288  the  world’s  spiritual  conquest. 

and  the  waters  and  bread  of  life.  Is  it  not  equally 
true  that  they  can  obtain  neither  only  so  far  as  Chris¬ 
tians  see  lit  to  impart  them  ?  Is  not  Christian  light 
as  necessary  to  the  moral  world  as  is  sunlight  to  the 
natural  ?  God  works  by  the  use  of  means.  It  is  by 
means  of  sunlight  he  dispels  the  natural  darkness 
and  illumines  the  natural  world.  Is  it  not  equally 
true  that  it  is  by  means  of  Christian  light  he  removes 
the  moral  darkness  and  enlightens  the  moral  world  ? 
Then  are  not  sinners  as  dependent  upon  Christians 
for  spiritual  light  as  is  the  natural  world  upon  the 
sun  for  sunlight  ? 

So,  too,  with  respect  to  virtue  of  salt.  It  is  by 
means  of  the  virtue  of  salt  that  natural  things  are 
preserved  and  saved.  Is  it  not  equally  true  that  it  is 
by  means  of  the  saving  influence  of  Christians  that 
the  impenitent  are,  to  a  very  great  extent,  preserved 
and  saved  ?  It  is  certain  from  the  account  that  had 
there  been  a  little  more  of  that  influence  in  Sodom 
and  Gomorrah,  those  cities  would  have  been  pre¬ 
served  ;  but  for  want  of  which  they  were  utterly 
destroyed. 

So,  too,  with  respect  to  spiritual  nourishment.  Are 
not  the  impenitent  as  dependent  upon  Christians  for 
spiritual  food  as  are  helpless  and  unconscious  children 
upon  parents  or  guardians  for  the  necessaries  of  life  ? 
It  is  certain  that  the  helpless  and  dependent  can  be 
neither  preserved  nor  saved  without  the  necessaries 
of  life,  received  through  the  hands  of  others.  Is  it 
not  equally  true  that  the  impenitent  can  be  neither 
preserved  nor  saved  without  the  spiritual  waters  and 
bread  received  through  the  hands  of  Christians  ?  For 
instance,  would  a  single  heathen  or  any  other  of  the 


THE  WORLD’S  SPIRITUAL  CONQUEST.  289' 

impenitent  ever  have  received  any  spiritual  light,  or 
nourishment,  or  saving  influence,  had  Christians  done 
nothing  to  impart  them  ? 

Is  not  the  analogy  of  nature  to  grace,  with  respect 
to  such  things,  as  true  and  real  as  it  well  can  be  ? 
Show  that  the  natural  world  can  receive  light  with¬ 
out  the  sun  and  preservation  without  the  virtue  of 
salt,  and  the  helpless  ami  dependent  supply  and 
support  without  the  aid  of  others,  then,  and  not 
till  then,  can  it  be  shown  that  the  impenitent  can 
be  preserved  and  saved  without  Christian  exertion 
and  influence  in  their  behalf.  Suppose,  then,  the 
moral  darkness  be  not  removed  by  the  spiritual  light, 
nor  the  saving  influence  exerted,  nor  the  waters  and 
bread  of  life  imparted,  and  thereby  the  impenitent 
perish  in  their  sins,  will  it  not  be  just  because  prQ- 
fessing  Christians  have  actually  preferred  to  withhold 
such  things,  and  thus  far  will  certainly  be  account¬ 
able  and  responsible  for  their  ruin  ? 

True,  by  using  the  term  preference  I  know  that 
I  am  again  touching  a  very  tender  cord;  for  no 
Christian  would,  if  he  could  help  it,  have  it  true — even 
if  it  is — that  he  has  actually  preferred  to  withhold  any 
thing  really  necessary  to  the  eternal  welfare  of  an 
immortal  soul.  And  hence  if  there  be  a  conscious¬ 
ness  that  it  ever  has  been  thus,  or  is  now  being  done, 
very  likely  a  number  of  subterfuges  will  at  once 
occur.  One  that  some  things  were  disbelieved  and 
disliked,  and  therefore  excusable  ;  another  that  it  was 
not  duty,  and  therefore  excusable  ;  another  that  duty 
can  be  discharged  by  one  better  than  another,  and 
therefore  excusable  ;  another  that  it  was  of  no  use  to 
do  anything,  and  therefore  excusable ;  another  that 
others  had  done  enough  already,  and  therefore  excus- 


290  the  world’s  spiritual  conquest. 

able;  another  and  especially  that  there  was  not 
time,  or  not  the  proper  season  of  the  year,  or  had 
weather,  and  therefore  excusable.  All  of  which  are 
frequently  heard  respecting  Christian  duty  and  the 
loss  of  souls. 

But  how  would  such  excuses  appear  with  respect 
to  the  body  and  this  life  ?  Suppose,  for  instance,  that 
a  parent  should  suffer  his  children  to  perish  for  want 
of  proper  care.  Would  it  do  to  .urge  that  there  were 
some  persons  or  things  he  disbelieved  and  disliked, 
or  that  he  did  not  think  it  duty  to  attend  to  them,  or 
that  he  could  not  discharge  the  duty  as  well  as 
others,  or  that  it  was  of  no  use  to  do  anything  for 
them,  or  that  other  parents  had  done  enough  already, 
or  that  he  had  not  time,  or  it  was  not  the  proper 
season  of  the  year,  or  bad  weather,  or  had  something 
else  to  attend  to  ?  We  all  know  that  with  respect  to 
the  body  and  this  life,  such  excuses  would  not  do. 
And  that  should  any  parent  take  such  a  course,  and, 
as  a  justification,  urge  such  excuses,  it  would  be  be¬ 
lieved  either  that  he  was  a  maniac  or  that  he  actually 
preferred  the  torture  and  destruction  of  his  children 
to  their  preservation  and  welfare  ;  and  that  he  would 
naturally  be  detested  and  execrated  as  one  of  the 
vilest  monsters  imaginable,  and  adjudged  as  deserving 
the  severest  punishment*that  could  be  inflicted.  And 
so,  if  professing  Christians  withhold  from  the  impeni¬ 
tent  spiritual  light,  saving  influence,  and  other  things 
necessary  to  their  eternal  good,  will  it  not  be  just  be¬ 
cause  they  actually  prefer  their  ruin  and  wretched¬ 
ness  to  their  preservation  and  salvation?  What  an 
awful  preference  !  And  especially  on  the  part  of  one 
pretending  to  what  a  professing  Christian  does ! 
But  is  not  such  the  actual  preference,  of  every  one  so 


THE  WORLD’S  SPIRITUAL  CONQUEST.  291 

far  as  he  fails  to  do  all  within  his  power  to  conquer 
this  world  spiritually,  and  thus  save  the  souls  of  the 
perishing  ? 

!Now,  whatever  may  be  thought,  or  supposed,  or 
guessed,  or  desired,  or  believed  to  the  contrary,  such 
is  verily  the  fact ;  for  to  choose  not  to  do  what  will 
save  souls  is  the  same  as  to  prefer  their  eternal  ruin. 
And  this  every  one  does  so  far  as  he  fails  to  do  all  he 
can  to  overcome  the  powers  of  darkness,  and  thus 
subdue  this  world  to  Christ.  What,  however,  should 
be  thought  of  the  man  or  woman  who,  professing  to 
be  deeply  interested  in  the  welfare  of  another,  yet  not 
only  by  inattention  and  neglect  shows  a  preference  and 
'even  a  pleasure  in  his  injury  and  ruin,  but  laughingly 
and  recklessly  indulges  in  what  will  render  less  sensible 
and  make  more  certain  his  endless  destruction?  But 
perhaps  one  may  ask,  “  Is  it  possible  for  such  a  human 
monster  to  exist?”  Now  I  wish  it  distinctly  understood, 
and  remembered,  too,  that  I  am  not  here  indulging  in 
fancy  sketches,  but  dwelling  upon  dread  realities; 
for  certainly  Christians  pretend,  at  least,  to  be  deeply 
interested  in  the  welfare  of  souls.  At  the  same  time, 
so  far  as  they  indulge  in  any  unnecessary  inattention 
or  neglect,  especially  anything  else  that  is  wrong,  they 
do  actually  manifest  a  preference  that  souls  should  be 
lost,  and  by  so  doing  render  less  sensible  and  make 
more  certain  their  eternal  ruin. 

Yet  I  ask,  how  can  a  viler,  more  debasing  and 
detestable  disposition  be  possessed  and  manifested,  or 
a  worse  human  monster  exhibited,  than  for  a  profess¬ 
ing  Christian  to  take  such  a  course? 

1.  What  awful  hypocrisy!  Now,  it  is  very  hypo¬ 
critical  for  one  to  profess  to  be  deeply  interested  in 
the  welfare  of  another  and  then  do  nothing  in  special 


292  the  world’s  spiritual  conquest. 

for  liis  good ;  but  to  thus  profess,  and  then  indulge  in 
what  tends  to  the  worst  injury  of  another,  is  a  hypoc¬ 
risy  too  awfully  horrible  for  either  description  or  even 
conception.  And  yet  such  is  the  hypocrisy  exhibited 
by  every  professing  Christian  so  far  as  he  fails  to  do 
what  he  can  to  save  souls. 

2.  How  terribly  savage !  The  wild  Indians,  in 
whooping  and  dancing  around,  or  quietly  and  smil¬ 
ingly  witnessing  the  writhings  of  their  victims  in  the 
flames,  do  not  appear  more  savage  than  a  professing 
Christian  who,  in  the  midst  of  the  hum  and  buzz  of 
busy  life,  witnesses  unmoved  either  the  riotings  or 
writhings  of  souls  in  either  partaking  of  or  suffering 
the  consequences  of  sin ;  especially  so  far  as  he  indulges 
in  what  tends  to  their  worst  injury. 

3.  How  very  beastly !  Could  even  a  beast  exhibit 
greater  insensibility  or  irrationality  and  want  of  sym¬ 
pathy  than  for  a  professing  Christian  to  treat  witL 
indifference  and  neglect  the  benighted  and  perishing 
around  him,  and  thus  show  not  only  a  preference,  but 
even  a  pleasure  in  their  wretchedness  and  ruin,  rather 
than  their  rescue  and  salvation  ? 

4.  How  awfully  satanic !  Can  a  worse  element  be 
conceived  as  belonging  to  even  Satan’s  disposition 
than  that  which  could  induce  a  professing  Christian 
not  only  to  neglect,  but  especially  to  indulge  in  what 
he  himself  knows  would  render  less  sensible  and  make 
more  certain  the  sinner’s  temporal  and  eternal  ruin  ? 

I  repeat,  a  more  hypocritical,  savage,  beastly,  and 
satanic  disposition  can  neither  be  possessed  nor  mani¬ 
fested,  nor  a  worse  human  monster  exhibited,  than  for 
a  professing  Christian  to  take  such  a  course.  And  yet 
is  not  such  the  disposition,  and  such  the  human  mon¬ 
ster  exhibited,  so  far  as  a  professing  Christian  fails  to- 


.  THE  WORLD’S  SPIRITUAL  CONQUEST.  293 

do  all  within  his  power  to  conquer  this  world  spirit¬ 
ually  ?  It  certainly  is,  for  thus  far,  notwithstanding 
his  profession,  he  does  actually  manifest  a  preference 
that  souls  should  be  lost,  and  by  so  doing  even  renders 
them  less  sensible  and  makes  more  certain  their  end¬ 
less  destruction. 

But,  after  all,  it  may  be  asked,  is  it  possible  for 
such  hypocrites,  savages,  beasts,  or  demons  in  human 
form,  or  “  wolves  in  sheep’s  clothing,”  to  exist?  And 
yet  how  else  can  we  account  for  the  worldliness,  the 
indifference,  the  inactivity,  the  vanity,  the  frivolity, 
and  the  nonsense  on  the  part  of  so  many  pretending  to 
he  Christians  ?  See  them  as  they  seek  first  the  world, 
and  last  the  world,  and  the  world  all  the  time ;  and 
conform  to  this  and  conform  to  that  to  court  the  fa¬ 
vor  and  catch  the  applause  of  the  giddy  multitude ; 
having  respect  to  relationships,  to  the  color  of  the  skin, 
to  a  gold  ring,  to  a  pretty  face,  to  a  fine  dress,  to  a  full 
purse ;  “  seeking  the  uppermost  seats  at  feasts,”  and 
saying  to  the  poor,  “  Stand  thou  there,  or  come  here 
and  sit  on  my  footstool”;  making  others  very  poor 
to  become  rich  themselves,  rather  than,  as  did  Christ, 
becoming  poor  to  make  others  rich ;  by  the  Holy 
Spirit  through  the  apostle  represented  as  “  proud, 
heady,  high-minded” — in  one  sense,  but  very  low- 
minded  in  another  sense ;  “  wells  without  water,  clouds 
without  rain,  raging  waves  of  the  sea,  foaming  out 
their  own  shame  ” ;  “  having  a  name  ”  simply  “  to  live, 
while  they  are  dead,  twice  dead,  and  plucked  up  by 
the  roots.” 

How  very  painful  to  the  heart  of  every  soundly 
converted  and  devoted  or  living  Christian,  to  know  and 
realize  that  there  are  any  such  clogs  to  Zion’s  wheels. 
And  yet  so  it  is.  But  though,  at  the  present  time 


294  the  world’s  spiritual  conquest. 

very  many  professing  Christians  seem  to  he  of  that 
stamp  yet,  God  he  thanked,  that  at  least  there  are' 
still  some  of  a  different  character;  and  those,  too,, 
whose  hearts  are  touched,  apd  who  approve  of  the’ 
statements  now  being  made  and  the  work  now  being’ 
done;  and  who,  too,  moan  in  sadness  over  Zion’s: 
desolations  and  Christian  operations,  and  are  a’wfully 
disgusted  with  such  monstrous  conduct  as  for  one  to^ 
profess — as  every  Christian  does — to  he  deeply  inter¬ 
ested  in  the  welfare  of  souls,  and  then  not  only  neg¬ 
lect  to  do  what  will  save  them,  but  actually  indulge 
in  what  tends  to  their  worst  injury  in  both  time  and’ 
eternity. 

Upon  such  alone,  however,  so  far  as  Christians 
are  concerned,  rest  the  whole  accountability  and 
responsibility  of  the  loss  of  souls  through  the  defeat 
of  the  evangelizing  work.  And  fearful  indeed  will 
it  be  to  meet,  when  summoned  into  God’s  flaming 
presence  to  pass  through  the  fiery  ordeal  of  being 
judged  “  according  to  the  deeds  done  in  the  body.” 

Oh,  for  the  time  to  hasten  when  every  professing 
Christian,  conscious  that  he  has  “  fought  a  good 
fight,”  may  realize  that  he  can  pass  through  that 
ordeal  without  the  blood-stain  of  a  single  soul  upon 
his  skirt,  and  hear  from  the  Great  Judge,  “Well 
done,  good  and  faithful  servant;  enter  thou  into  the 
joy  of  thy  Lord.” 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


295 


CHAPTER  in. 

WHO  ARE  THE  MOST  ACCOUNTABLE  AND  RESPONSIBLE  FOR 

SPIRITUAL  DEFEATS. 

Having  now,  upon  Christian  accountability  and 
responsibility,  noticed  their  import,  extent,  certainty , 
nature,  and  fearfulness,  as  well  as  presenting  an  ex¬ 
hibition  of  Christian  character  in  the  light  of  the 
whole,  I  again  propose,  by  the  aid  of  the  Holy  Spirit, 
to  continue  this  part  of  the  subject,  dwelling  upon 
the  question,  ivho  among  professing  Christians  are  the 
most  accountable  and  responsible  for  spiritual  de¬ 
feats.  And  here,  doubtless,  in  the  estimation  of  the 
wise,  it  is  unnecessary  to  state  that  a  more  important 
question  can  not  he  taken  up  than  the  one  now  pro¬ 
posed  for  consideration,  for  probably  there  is  no  other 
involving  more  for  both  time  and  eternity. 

And  here,  in  general,  I  will  state  that  those  the 
most  accountable  and  responsible  for  spiritual  defeats 
are  that  class  of  professing  Christians  living  the  most 
inconsistent  with  their  profession.  But  here  it  is 
true  that  all  the  different  denominations  may  be  more 
or  less  involved ;  for  though  in  some  respects  one 
may  be  more  consistent  than  another,  yet  in  other 
respects  it  maybe  just  as  inconsistent.  Indeed,  at 
the  present  time,  and  on  the  part  of  all  the  different 
denominations,  I  think  it  can  be  truthfully  affirmed 
that  “the  cumin,  mint,  and  anise  ”  are  receiving 
very  much  more  attention,  interest,  and  effort  than 
“the  weighty  matters  of  the  law.”  Scarcely  any 
fault  at  all  can  be  found  with  professing  Christians 


296  the  world’s  spiritual  conquest. 

m 

for  their  zeal  in  the  things  in  which  they  differ, 
but  there  seems  to  be  a  terrible  looseness  in  the  things 
in  which  they  agree.  Church  polity,  the  ordinances, 
and  other  such  things  receive  great  attention  and  in¬ 
terest,  while  purity  of  heart  and  conduct  seem  to  be 
almost  wholly  out  of  sight.  And  here  I  ask,  wdiat 
great  difference,  after  all,  between  the  so-called  evan¬ 
gelical  denominations  with  respect  to  Tvorldly  con¬ 
formity  and  inefficiency  ?  True,  some  may  go  to  a 
greater  extreme  in  that  direction  than  do  others,  and 
yet  are  they  not  all  more  or  less  guilty  ?  Doubtless 
all  of  a  prayerful  spirit  will  admit  not  only  that  such 
is  altogether  too  true,  but  that  it  is  a  very  painful 
fact. 

Now,  so  far  as  a  denomination,  a  church,  or  pro¬ 
fessing  Christian  indulges  in  covetousness,  worldly 
conformity,  spiritual  indifference,  inactivity,  and  in¬ 
efficiency,  thus  far  each  and  all  are  accountable  and  re¬ 
sponsible  for  spiritual  defeats.  As  Dr.  William  Crosby 
says  :  “If  I  wTere  called  upon  to  point  out  the  most 
alarming  sins  of  to-day,  I  would  not  mention  drunk¬ 
enness,  wuth  its  crazed  victims ;  nor  harlotry,  with  its 
hellish  orgies  ;  nor  gambling,  with  its  debauched  and 
dishonest  crew, — hut  the  love  of  money  on  the  part  of 
men,  and  the  love  of  display  on.  the  part  of  women. 
While  open  vice  sends  its  thousands,  these  fashionable 
and  favored  indulgences  send  their  ten  thousands 
to  an.  endless  perdition.  And  yet  the  poor  victim, 
while  thus  indulging,  is  allowed  by  public  opinion  to 
think  himself  or  herself  a  Christian ;  when  the 
drunkard,  the  prostitute,  and  the  gambler  are  not  de¬ 
ceived  by  such  a  thought  for  a  moment.”  A  terrible 
contrast  and  indictment,  but  they  are  both  true.  The 
only  way,  therefore,  to  avoid  such  an  awful  position 


THE  WORLD’S  SPIRITUAL  CONQUEST.  297 

and  implication  is  to  lay  aside  all  worldliness  and  in¬ 
dulge  in  nothing  inconsistent  with  the  spirit,  teach¬ 
ings,  and  example  of  Jesus  Christ. 

And  here  I  will  state  that  though  all  the  different 
evangelical  denominations  indulge  in  some  things 
tending  to  spiritual  defeats,  yet  there  are  other  things 
in  which  some  are  more  guilty  than  others.  One  of 
those  things,  and,  in  my  judgment,  the  principal  cause 
of  about  every  other  spiritual  derangement,  is  un¬ 
christian  dissension .  Doubtless  nearly  or  quite  every 
spiritual  disorder  now  in  the  Christian  community 
can  be  traced  directly  to  that  source.  The  reasons 
for  this  are — 

1st.  Christians  can  not  differ  and  all  be  right 
wherein  they  disagree.  If,  therefore,  they  differ,  one 
or  all  must  be  wrong. 

2d.  Indulgence  in  an  evil  is  like  the  letting-out 
of  water .  Touch  a  single  pebble  of  the  embankment, 
and  the  flood-gates  are  thrown  wide  open  and  the 
dike  all  washed  away.  One  of  the  best  illustrations 
of  this  point  can  be  found  in  the  history  of  Roman 
Catholicism,  where,  from  slight  deviations,  the  plan 
of  redemption  was  finally  so  perverted  as  that  salva¬ 
tion  by  penance  through  the  Pope  was  actually  sub¬ 
stituted  for  redemption  by  faith  through  Christ. 

3d.  We  are  creatures  of  influence.  If,  therefore, 
one  goes  astray,  he  will  naturally  draw  all  others  after 
him.  Here,  doubtless,  we  can  account  for  the  world¬ 
liness  and  other  spiritual  disorders  among  professing 
Christians,  not  only  in  the  past  but  at  the  present 
time.  Some  having  stepped  aside  into  a  forbidden 
path,  have  thus  opened  the  flood-gates  of  evil  upon 
themselves,  and  are  naturally  drawing  all  others  into 


298  the  world’s  spiritual  conquest. 

the  vortex  with  them.  Doubtless  every  evangelical 
denomination  of  this  gospel-enlightened  land  needs 
the  admonitions  and  is  threatened  with  the  judg¬ 
ments  which  fell  upon  at  least  five  of  the  seven 
churches  of  Asia  Minor.  And  here  I  will  start  the 
question,  whether  or  not  it  be  true  that  the  light  of 
the  gospel  is  to  go  out  in  this  favored  land,  and  this 
nation  relapse  into  a  state  of  heathenish  darkness, 
while  the  Old  World,  where  it  at  first  flourished, 
receives  back  again  the  Christianity  it  once  rejected  ?. 
“  Let  him  that  thinketh  he  standeth,  take  heed  lest 
he  fall.”  Doubtless  this  admonition  is  especially 
adapted  to  the  present  spiritual  condition  of  this 
nation.  And  should  God,  on  account  of  the  impiety 
of  professing  Christians  and  the  recklessness  of  the 
impenitent,  be  moved  to  transfer  the  light  of  the  gos¬ 
pel  from  this  nation  to  Asia  Minor  and4 other  parts  of 
the  Old  World  where  it  at  first  shone  forth,  fearful 
indeed  will  be  the  accountability  and  responsibility' 
of  those  who  are  the  principal  cause  of  it. 

4th.  Christian  unanimity  is  necessary ,  not  only  to- 
the  avoidance  of  spiritual  evils,  but  to  the  triumphs 
of  the  Cross.  “  In  union  there  is  strength  ” ;  in  divis¬ 
ions,  weakness.  In  proportion,  therefore,  to  unchris¬ 
tian  dissension  and  division  is  there  spiritual  weak¬ 
ness  and  defect.  So  far,  therefore,  as  a  professing 
Christian  is  a  means  of  either  originating  or  perpet¬ 
uating  unchristian  dissension  is  he  accountable  and 
responsible  for  spiritual  defeats.  This  brings  us  to 
that  class  who  are  the  most  accountable  and  respon¬ 
sible  for  spiritual  defeats.  But  to  know  that  one  is 
of  that  number,  and  why  he  is  such,  requires  a  full 
description  and  knowledge  of  his  character.  And 


THE  WORLD’S  SPIRITUAL  CONQUEST.  299 

now  we  will  note  in  detail  some  of  the  characteris¬ 
tics  of  those  who  are  thus  the  most  accountable  and 
responsible. 

1.  In  general  they  maybe  called  “  Thessalonians.” 
That  is,  a  class  of  Christians  less  noble  than  those  of 
Berea.  For  the  Bereans,  after  listening  to  even  in¬ 
spired  apostles,  “  searched  the  Scriptures  daily  to*  see 
whether  those  things  were  so.”  In  other  words* 
those  the  most  accountable  and  responsible  for  spir¬ 
itual  defeats  are  a  class  who  take  for  granted  what 
they  have  been  taught.  They  believe  and  practice 
what  they  do,  not  because  they  know  they  are  right, 
but  because  they  have  thus  been  taught  by  relatives 
and  friends.  Reason  with  them  on  the  subject ;  if 
uneducated,  like  Roman  Catholics,  they  will  at  once 
refer  to  father  or  mother  or  some  other  earthly  rel¬ 
ative  or  friend,  or  especially  to  the  preacher  or  the 
“praste.”  If  educated,  or  ministers  themselves,  they 
will  try  by  a  sophistical  course  of  reasoning  to  con¬ 
vince  you  of  what  they  themselves  have  already 
taken  for  granted.  Rot  succeeding  to  their  heart’s 
content,  they  doubtless  will  become  offended  and  re¬ 
fuse  utterly  to  have  any  more  to  say  to  or  to  do  with 
you.  Thus  showing — 

2.  That  they  are  a  class  lacking  a  teachable  spirit . . 
Let  Satan  succeed  in  getting  a  professing  Christian 
to  take  the  first  step  in  error,  and  it  will  not  be  at  all 
difficult  to  induce  him  to  take  the  second — that  is,  to* 
assume  infallibility.  One  of  the  best  evidences  of 
erroneous  faith  and  practice  is  an  intolerant  spirit* 
obscure  or  sophistical  reasoning,  and  improper 
irritability  in  conversing  upon  the  subject.  Or — 

3.  Those  the  most  accountable  and  responsible^ 
for  spiritual  defeats  are  a  class  of  spiritual  maniacs  in 


300  the  world’s  spiritual  conquest. 

tlie  things  in  which  they  are  wrong.  A  maniac  is  an 
irrational  person.  And  certainly  intolerance,  sophist¬ 
ical  reasoning,  and  improper  irritability  are  all  very 
irrational. 

4.  They  are  a  class  sinfully  selfish.  That  is,  they 
are  unwilling  to  do  by  others  as  they  would  have 
others  do  by  them.  They  ask  what  they  will  not 
give.  They  say  to  others,  “  (Jive  up  to  us,  give  up  to 
us  ;  believe  and  practice  as  we  do.”  But  they  them¬ 
selves  can  not  afford  to  he  quite  so  benevolent.  Now, 
this  wanting  everything  one’s  self,  and  an  unwilling¬ 
ness  to  yield  to  another  his  due  or  what  is  right,  is 
an  awfully  sinful  selfishness — the  kind  of  selfishness 
indulged  in  by  the  class  we  are  dwelling  upon.  Yet 
at  the  same  time  it  should  he  distinctly  understood, 
and  remembered,  too,  that  nothing  is  to  be  yielded  or 
given  up  by  any  one,  except  what  is  positively  known 
from  actual  investigation  to  be  wrong.  Nor  can  any 
one  positively  know  what  is  right  or  wrong,  in  either 
his  faith  or  practice,  until  he  has  thus  actually  investi¬ 
gated.  Consequently,  it  is  uncharitableness  and  un¬ 
holy  selfishness  to  ask  another  to  yield  or  give  up  to 
us  until  we  know  that  we  have  thus  investigated. 
And  this  the  class  referred  to  has  never  done,  and 
hence  are  not  in  possession  of  any  such  knowledge. 

5.  They  are  a  class  of  bigots  and  defamers  ;  for,  if 
others  do  not  yield  to  their  unreasonable  demands, 
they  will  cry  out,  “  Bigotry,  bigotry,  willful  blindness,” 
when,  in  fact,  they  themselves  are  the  bigots,  for  big¬ 
otry  consists  in  asserting  without  proof.  They,  there¬ 
fore,  are  the  greatest  bigots  who  cry  out  bigotry 
without  showing  the  justness  of  their  charge. 

6.  They  are  a  class  holding  to  "non-essentials  in 
Christianity,  and  thus  virtually  charging  God  with 


THE  WORLD’S  SPIRITUAL  CONQUEST.  301 

arrogance  and  nonsense;  for  the  term  “  non-essential,” 
or  not  essential,  when  analyzed,  properly  signifies  what 
is  not  necessary  and  nonsensical,  for  what  is  not  essen¬ 
tial  is  not  necessary,  and  hence  to  require  any  such 
thing  would  be  arrogant  and  nonsensical.  To  assume, 
therefore,  that  there  are  non-essentials  in  Christianity 
is  virtually  contending  that  God  has  required  what  is 
not  necessary,  and  thus  acted  arrogantly  and  nonsens¬ 
ically,  which,  you  perceive,  amounts  to  the  charge 
against  God  of  arrogance  and  nonsense.  This,  now, 
must  he  very  insulting  and  displeasing  to  God.  So 
far,  therefore,  as  a  professing  Christian  thus  indulges, 
he  is  serving  Satan,  losing  God’s  favor,  and  the  cause 
of  spiritual  defeats.  But  in  applying  the  term  “  essen¬ 
tial  ”  to  the  different  parts  of  Christianity,  it  is  to  be 
understood  in  both  a  direct  and  indirect  sense — that  is, 
for  instance,  the  atonement,  true  repentance,  the  new 
birth,  proper  faith,  and  the  direct  operation  of  the 
Holy  Spirit  in  producing  such  changes  in  the  soul  are 
each  and  all  directly  essential  to  salvation ;  while 
church  organization,  the  ordinances,  the  preaching  of 
the  gospel,  and  other  such  things  are  indirectly  essen¬ 
tial  to  salvation.  Or,  in  other  words,  Christianity  may 
in  general  he  defined  as  consisting  in  means  and  ends 
— the  end  necessary  to  salvation,  and  the  means  nec¬ 
essary  to  the  end ;  and  hence  the  means  as  essential 
to  salvation  as  the  end,  for  the  end  without  the  means 
could  not  possibly  he  secured.  Or,  in  other  words,, 
every  thing  essential  to  God’s  declarative  glory  and 
the  soul’s  salvation  is  of  infinite  importance  in  some 
way.  Every  part  of  Christianity  is  thus  essential. 
Therefore  every  part  of  Christianity  is  of  infinite  im¬ 
portance  either  directly  or  indirectly,  or  as  means  or 
ends,  and  hence  of  equal  importance,  for  nothing  can 


302  the  world’s  spiritual  conquest. 

be  anything  more  than  infinite.  Such  is  every  dictate 
of  infinite  wisdom;  it  is  just  like  itself — infinitely  wise, 
^and  hence  equally  wise ;  and  consequently  there  can 
not  possibly  be  any  non-essentials  in  a  Christianity 
which  God  has  dictated. 

And  now  we  have  come  to  the  point  where  the 
class  under  consideration  are  found  to  be  the  most  ac¬ 
countable  and  responsible  for  spiritual  defeats,  for, 
holding  to  matters  of  indifference  or  non-essentials  in 
Christianity,  they  can  as  conscientiously  change  their 
faith  and  practice  to  suit  others  as  not  to  do  so,  while 
those  holding  to  no  such  thing  can  not  so  conscien¬ 
tiously  do  it.  For  instance,  believing  that  church 
government  is  non-essential,  they  can  as  conscien¬ 
tiously  adopt  a  congregational  form  of  government  as 
any  other,  and  thus  agree  with  Congregationalists. 
And  so,  too,  with  respect  to  baptism.  Believing  in 
two  or  three  different  modes  for  baptism,  they  can  as 
conscientiously  adopt  one  mode  as  another,  and  hence 
can  as  conscientiously  adopt  immersion  for  baptism  as 
sprinkling  or  pouring,  and  thus  agree  with  immersion- 
ists.  And  so  on  of  other  differences  among  professing 
Christians.  But  those  holding  to  no  such  thing  in 
Christianity  can  not  conscientiously  thus  vary  their 
faith  and  practice.  For  instance,  those  holding  that 
every  part  of  Christianity  is  of  equal  importance,  or 
essential  to  salvation  in  some  way,  can  not  conscien¬ 
tiously  adopt  any  other  form  of  church  government  or 
mode  of  baptism,  or  anything  else  required,  until  con¬ 
vinced  that  they  are  wrong,  ffot  so  those  holding  to 
matters  of  indifference  or  non-essential  in  Christianity. 
hTot  believing  that  church  organization,  government,  • 
baptism,  the  Lord’s  Supper,  and  other  such  things  are 
really  essential,  they  can  as  conscientiously  adopt  one 


THE  WORLD’S  SPIRITUAL  CONQUEST.  303 

rising  as  another;  especially  if  it  appears  to  be  at  all 
scriptural.  Not  doing  so,  therefore,  for  the  sake  of 
peace,  harmony,  and  success,  they  are  the  most  ac¬ 
countable  and  responsible  for  spiritual  defeats.  But 
who  it  is  that  is  thus  accountable  and  responsible  each 
one  can  determine  by  trying  himself  with  what  has 
now  been  said. 

And  here  another  very  important  question  arises : 
Who  of  the  class  now  under  consideration  are  thus 
the  most  accountable  and  responsible?  Of  course, 
those  occupying  the  positions  of  instructors  or  leaders. 
And  among  these  naturally  come  up,  first,  the  older 
members  of  the  Church,  or  the  fathers  and  mothers  in 
Israel,  who  have  charge  of  the  spiritual  children ;  and, 
second,  the  instructors  of  the  leaders.  Fearful  indeed, 
is  the  accountability  and  responsibility  of  those  in¬ 
structors  ;  for  though  they  may  have  been  wrongly 
taught  in  their  childhood,  yet  it  is  not  necessary  that 
they  should  remain  in  such  a  condition.  And  here  I 
will  repeat  what  I  have  before  mentioned,  viz.,  that  no 
*one,  in  the  end,  will  be  able  to  plead  even  careless , 
much  less  willful  ignorance  in  extenuation  of  guilt 
and  punishment.  I  make  these  statements  to  stir  up 
all  minds  in  regard  to  the  awful  accountability  and 
responsibility  of  theological  teachers 

Now,  a  word  as  to  the  awful  recklessness  of  those 
who  will  not  give  even  proper  attention  to  this  sub¬ 
ject,  much  less  do  what  they  can  to  prevent  spiritual 
defeats.  I  think  all  will  admit  that  Christian  account¬ 
ability  and  responsibility  is  one  of  the  most  fearful 
and  momentous  or  infinitely  important  subjects  that 
can  possibly  occupy  the  human  mind.  What,  then, 
should  be  thought  of  that  professing  Christian  or 
minister  of  the  gospel,  and  especially  an  instructor  of 


304 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


ministers,  who  manifests  any  indifference  upon  such  a^ 
subject  ?  Could  greater  recklessness  be  conceived  than 
that  which  would  cause  such  indifference?  I,  for  one, 
think  not.  And  here,  to  illustrate,  nothing  need  be 
said  about  the  savage  and  inhuman  massacre  of  the 
helpless  women  and  children  either  by  the  Sepoys  of 
India  or  by  the  Turks  of  Ceylon.  But  suppose  that 
in  different  parts  of  a  community,  and  upon  the  prem¬ 
ises  of  the  wealthy,  there  were  a  number  of  stagnant 
pools  fermenting  and  throwing  off*  a  poisonous  malaria, 
infecting  the  atmosphere  and  creating  very  painful 
and  destructive  diseases,  thus  filling  peaceful  homes 
with  sorrow,  sickness,  and  death,  and  hurrying  vast 
numbers  to  a  premature  grave — pools,  too,  that  could 
be  easily  drained,  and  thus  prevent  such  fearful  havoc — 
but  their  owners,  though  an  actual  damage  even  to 
them,  yet  perfectly  indifferent  as  to  their  existence,  thus 
showing  not  only  a  preference,  but  even  a  pleasure,  in 
the  wretchedness  and  ruin  which  they  themselves,  if 
they  would,  could  easily  prevent ;  I  ask  what  would 
be  thought  of  them?  Would  they  not  naturally  be 
considered  the  worst  human  monsters  imaginable  ? 
Doubtless  they  would.  hfor  is  this  picture  over¬ 
wrought,  for  in  connection  with  the  different  denom¬ 
inations  there  are  a  number  of  theological  and  other 
institutions  which  these  pools  properly  represent, 
because  they  are  constantly  inculcating  error,  and  thus 
perverting  and  corrupting  the  truth,  fatally  infecting 
the  moral  atmosphere,  and  creating  sectarian  gangrene 
— one  of  the  most  subtle,  malignant,  and  destructive 
spiritual  diseases  that  can  be  conceived;  filling  the 
Christian  community  with  disagreement,  dislike,  dis¬ 
cord,  and  division ;  subverting  the  law  of  love  and 
benevolence  and,  finally,  every  Christian  grace  and 


THE  WORLD’S  SPIRITUAL  CONQUEST.  305 

gospel  principle;  keeping  up  among  Christians  envy, 
jealousy,  strife,  and  vainglory,  and  almost  every  other 
evil  propensity  imaginable ;  worse  than  wasting  Zion’s 
resources;  causing  infidelity,  and  thus  aiding  Satan 
the  most  effectually  possible  in  his  work  of  dishonor 
and  death,  and  hurrying  vast  numbers  to  both  temporal 
and  eternal  ruin.  Yes,  I  repeat,  said  institutions  are 
the  pools  whence  flow  the  streams  which  poison  the 
moral  atmosphere,  blighting  and  withering  every 
spiritual  plant,  rendering  Zion  worse  than  a  barren 
wilderness,  depopulating  heaven,  and  glutting  hell 
and  eternal  torment  with  immortal  souls.  Perhaps, 
now,  it  may  be  denied  that  this  is  being  done  by  any 
Protestant,  while  at  the  same  time  it  is  contended 
that  this  is  being  done  by  every  Roman  Catholic. 
Ror  will  this  be  contended  because  Roman  Catholics 
teach  no  truth  at  all,  but  because  the  error  they  teach 
tends  to  subvert  the  whole  truth  and  to  destroy  every 
Christian  grace  and  gospel  principle,  and  thus  to  ruin 
everything  for  both  time  and  eternity.  Row,  it  may 
be  true  that  no  Protestant  teaches  all  of  the  same  kind 
nor  the  same  amount  of  error  as  do  Roman  Catholics, 
but  is  it  true  that  they  teach  no  error  at  all  ?  Cer¬ 
tainly  not,  because  they  disagree  among  themselves, 
and  this  can  not  be  done  and  all  be  right ;  for  if  two 
disagree,  one  or  both  must  necessarily  be  wrong 
wherein  they  differ.  Since,  therefore,  Protestants  do 
actually  disagree  among  themselves,  one  or  all  must 
necessarily  be  wrong  and,  like  Roman  Catholics,  incul¬ 
cating  error,  and  thus  subverting  the  truth  and  every 
Christian  grace  and  gospel  principle,  and  ruining 
everything.  Row,  that  such  is  the  tendency  and 
results  of  such  instruction  can  not  be  reasonably 

denied.  At  least  it  is  admitted  that,  mixing  truth 
20 — 


306  the  world’s  spiritual  conquest. 

and  error  as  do  Homan  Catholics,  such  is  the  fact. 
But  is  it  any  the  less  true  with  respect  to  Protestants, 
so  far  as  they  thus  indulge  ?  It  certainly  is  not.  And 
hence,  since  Protestants,  like  Homan  Catholics,  mix 
truth  and  error,  they  are  accountable  and  responsible 
for  the  terrible  tendencies  and  dreadful  results  of 
Homan  Catholicism.  Nor  will  it  do  to  object  that 
Protestants  do  not  go  to  the  same  extreme  in  such 
things  as  do  Homan  Catholics,  for  it  takes  hut  a  little 
leaven  to  leaven  the  whole  lump.  A  small  amount  of 
poison  will  infect  and  render  fatal  a  very  large  mass, 
and  thus  a  small  amount  of  error  may  infect  and 
cause  the  whole  truth  to  become  “  a  savor  of  death 
unto  death.”  Homan  Catholicism  was  not  at  first 
what  it  has  been  since  then;  little  by  little  it  became 
what  it  once  was  and  now  is.  And  hence,  since  like 
causes  produce  like  effects,  those  who  indulge  in  what 
has  made  Homan  Catholicism  such  a  destructive  abom¬ 
ination  can  not  possibly  avoid  the  dreadful  results  of 
its  terrible  tendencies  and  awful  consequences. 

1st.  And  here  let  us  inquire  whether  there  is  in 
connection  with  Protestantism  anything  resembling 
Homan  Catholicism  ?  Now,  one  of  the  worst  features 
of  Homan  Catholicism  is  its  popery,  or  manism.  The 
Pope  is  the  soul  of  the  whole  system.  Hemove  him, 
therefore,  and  nothing  remains  but  a  headless  and 
soulless  body,  which,  like  the  tail  of  the  snake,  may 
writhe  awhile  after  its  head  is  severed.  So  with  respect 
to  parts  of  Protestantism.  Hemove  the  manism  from 
them,  and  Christians  are  at  once  together  and  one  in 
Christ.  Manism,  therefore,  is  the  great  obstacle  to 
Christian  purity,  unanimity,  and  success.  Through 
satanic  device  it  distracted  the  church  at  Corinth,  and 
since  then  has  kept  up  a  confusion  throughout  the 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


307 


Christian  world.  There  is  not  a  feature  of  Roman 
Catholicism  that  can  not  be  traced  directly  to  Satan 
and  manism.  So  with  respect  to  unchristian  dissen 
sion  and  all  its  attendant  evils.  Remove  manism, 
therefore,  and  the  principal  cause  of  spiritual  defeats  is 
out  of  the  way,  and  the  world  quite  easily  and  speedily 
subdued  to  Christ. 

And  hence — 

2d.  Here  arises  another  very  important  question, 
viz.,  where  shall  we  find  the  man  or  the  men  V  In 
Roman  Catholicism,  he  is  still  at  Rome.  In  Prot¬ 
estantism,  they  are  in  connection'  with  the  different 
theological  institutions.  As  now  instructed,  students 
look  up  to  teachers,  and  the  people  look  up  to  stu¬ 
dents.  The  teacher,  therefore,  is  where  students  are 
started  in  different  directions,  drawing  the  people  after 
them,  and  thus  causing  disagreement,  discord,  and 
.  division,  and  all  the  other  evils  of  unchristian  dissen¬ 
sion.  Theological  instructors,  therefore,  are  the  most 
accountable  and  responsible  for  spiritual  defects. 
Row,  that  this  is  so  can  not  be  even  reasonably 
doubted,  much  less  truthfully  denied ;  for  just  let  teach¬ 
ers  all  agree,  and  doubtless  students  would  very  soon 
all  agree;  and  let  both  instructors  and  pupils  all  agree, 
and  doubtless  in  a  short  time  the  people  would  all 
agree  ;  and  teachers,  students,  and  the  people  all  thus 
agreeing,  the  principal  cause  of  infidelity  is  removed, 
Satan  defeated,  and  vast  numbers  immediately  con¬ 
verted  and  saved  who  otherwise  will  be  eternally  lost. 
t  Row,  who  can  doubt  this  ?  Certainly  it  must  be 
admitted  that,  like  the  Pope  in  Roman  Catholicism, 
theological  instructors  wield  a  mighty  influence  within 
their  own  denominations,  and  that  denominational 
faith  and  practice  are  molded  and  kept  up  through 


308  the  world’s  spiritual  conquest. 

or  by  means  of  such  teachers.  Let  them  all  agree,, 
therefore,  and  the  different  denominations  are  very 
soon  the  same  in  both  faith  and  practice,  and  one  and 
the  same  denomination.  Do  any  exclaim,  “  Wo 
would  not  have  it  thus”  ?  If  so,  then  they  would 
not  have  it  “  as  it  is  in  heaven  ” ;  nor  as  in  the  Lord’s- 
prayer,  we  are  all  required  not  only  to  pray ,  but 
to  labor;  nor  as  Christ  prayed  (John  xvii,  21);  nor  as 
God  commands  in  the  plainest  terms  that  could  have 
been  selected;  nor  as  is.especially  indispensable  to  the 
proper  conviction  of  the  impenitent  and  the  world’s 
conversion  to  Christ.  But  really,  are  there  any  so 
senseless  and  hard-hearted  as  thus  to  exclaim  ?  If  so, 
find  a  more  blind,  bigoted,  infatuated,  or  hypocrit¬ 
ical,  corrupt,  and  dishonest  class  if  you  can.  In  vain 
will  you  traverse  popedom,  heathendom,  or  any  other 
region  of  darkness. 

3d.  And  here  another  very  important  question 
arises  :  Who  of  these  theological  instructors  are  the 
most  accountable  and  responsible  for  such  a  state  of 
things  f  I  answer,  every  one  of  them  who  does  not 
actually  know  that  he  is  right. 

1.  Those  who  are  right  and  yet  do  not  actually 
know  it.  Doubtless  there  are  many  such.  They  are 
quite  right  in  both  faith  and  practice,  and  yet  do  not' 
actually  know  it.  The  reason — because  they  have 
taken  for  granted  what  they  have  been  taught.  They 
guess  they  are  right,  because  they  suppose  their  in¬ 
structors  were  right.  But  no  one,  not  even  a  private 
member  of  the  Church — much  less  minister  of  the 
gospel,  much  less  theological  professor — has  any  right 
at  all  thus  merely  to  guess  at  any  part  of  his  faith 
and  practice  ;  because  in  thus  guessing  and  not  actu¬ 
ally  knowing,  he  is  much  more  apt  to  be  wrong  than 


THE  WORLD’S  SPIRITUAL  CONQUEST.  309 

to  be  right.  Certainly,  on  account  of  the  surround¬ 
ings  and  imperfections  of  human  nature,  the  liability 
to  be  wrong  is  very  much  greater  than  that  to  be 
Tight.  Nor  is  this  alone  true  with  respect  to  spirit¬ 
ual  things ;  it  is  equally  true  in  almost  everything. 
To  illustrate  :  Take,  for  instance,  school-teaching  and 
other  secular  employments.  Now,  let  those  who  em¬ 
ploy  the  teacher  guess  that  he  is  qualified  to  teach, 
and  the  teacher  guess  that  he  knows  how  and  what  to 
teach,  and  guess  that  his  pupils  are  learning,  and  the 
scholars  guess  that  they  understand  their  studies ; 
further,  let  the  farmer  simply  guess  that  he  under¬ 
stands  his  business,  and  the  merchant  guess  that  he 
understands  his,  and  the  mechanic  guess  that  he  un¬ 
derstands  his,  and  the  lawyer  guess  that  he  under¬ 
stands  his,  and  the  physician  simply  guess  that  he 
understands  his.  Now,  thus  guessing  and  not  actually 
knowing,  would  not  all  be  more  liable  to  be  wrong 
than  to  be  right  ?  I  believe  every  intelligent  person 
will  admit  that  a  more  rash,  or  reckless  and  ruinous 
course  could  neither  be  conceived  nor  pursued. 
And  yet  very  many  pretending  to  rationality  and 
even  to  piety,  and  especially  occupying  the  high  and 
awfully  responsible  position  of  theological  instructors, 
not  only  guess  with  respect  to  at  least  a  part,  if  not 
the  whole,  of  their  faith  and  practice,  but  counte¬ 
nance  and  encourage  others  in  doing  the  same  tiling. 
But  here  I  ask,  can  greater  recklessness  be  conceived 
than  such  conduct  on  the  part  of  persons  occupying 
the  'position  of  and  pretending  to  what  is  professed  or 
claimed  by  theological  instructors  ?  I,  for  one,  think 
not.  Indeed,  nothing  can  be  much  worse  than  for 
one  unnecessarily  to  guess  at  God’s  will,  for  by  so 


310  THE  world’s  spiritual  conquest. 

doing  tlie  Devil’s  will  is  more  apt  to  be  done  than 
that  of  any  other. 

One  reason  is,  because  it  is  looking  to  the  wrong ' 
source  for  wisdom.  Said  the  Holy  Spirit :  “  If  any 

lack  wisdom  ”  (it  makes  no  difference  whether  par¬ 
ent  or  child,  young  or  old,  rich  or  poor,  bond  or  free, 
learned  or  ignorant),  “  let  him  ask  ” — of  whom  ?  The 
Pope,  the  preacher,  the  parent,  or  any  one,  or  any 
number  of  human  beings  ?  Ho  1  emphatically  no  l 
But  let  him  ask  of  God,  “  and  it  shall  be  given 
him.”  And  hence  the  taking  for  granted  what  we 
have  been  taught,  and  then  guessing  that  we  are 
right,  is  looking  to  man  for  wisdom  instead  of  God, 
and  violating  one  of  the  plainest  and  most  important 
scriptural  commands  that  could  have  been  given  ; 
and,  of  course,  doing  wrong,  and  the  Devil’s  will 
rather  than  that  of  God. 

Further,  habit ,  when  formed,  is  a  giant;  and  habit 
is  formed  by  indulgence.  Indulging,  therefore,  in 
taking  for  granted  what  we  have  been  taught,  and 
then  guessing  that  we  are  right,  is  putting  ourselves, 
into  the  hands  of  a  giant  to  be  bound  over  to  Satan 

Further,  example  is  contagious.  Taking  for  grant¬ 
ed,  therefore,  what  we  have  been  taught,  and  thus 
setting  the  example  of  guessing  at  our  own  faith  and 
practice,  is*not  only  throwing  ourselves  into  the  jaws 
of  Satan,  but  inducing  others  to  do  the  same  thing. 
Taking  everything  into  the  account,  therefore,  even 
though  one  may  be  about  right,  yet  nothing  can  be 
much  "worse  than  not  to  actually  know  it. 

2.  Much  more  accountable  and  responsible  for 
spiritual  defeats  are  those  theological  instructors  who 
are  wrong  and  yet  do  not  know  it.  For  right  wrongs 


THE  WORLD’S  SPIRITUAL  CONQUEST. 


311  * 


nobody,  since  right  is  an  injury  to  none,  and  wrong  is 
an  injury  to  all.  And  hence  it  is  much  better  to  do 
right  ignorantly  than  thus  to  do  wrong.  Further,  if 
a  theological  instructor  be  wrong,  he  is  without  ex¬ 
cuse;  for  if  there  was  ever  a  class  who  should  obtain 
and  could  obtain  the  truth  as  it  is  in  Christ,  they  are 
theological  instructors,  blow,  truth  and  error  are  as 
different  and  distinct  from  each  other  as  light  and 
darkness,  and  hence  it  is  no  more  necessary  to  mis¬ 
take  the  one  for  the  other  than  to  suppose  it  is  day¬ 
light  when  it  is  dark.  And  here  I  ask,  do  any  doubt 
that  properly  asking  God  for  wisdom,  by  prayer  and 
searching  the  Scriptures,  could  possibly  fail  of  the 
truth  as  it  is  in  Christ?  If  they  do,  they  believe 
that  God  is  a  liar;  for  he  says  “'it  shall  be  given.” 
Doubtless  every  really  sensible  and  pious  person  be¬ 
lieves  that,  should  such  a  course  be  pursued,  the  truth 
would  be  obtained  as  certainly  as  it  was  done.  If, 
therefore,  theological  teachers,  or  even  the  private 
members  of  the  Church,  are  destitute  of  such  knowl¬ 
edge,  it  is  their  own  fault.  There  is  no  excuse  for 
them.  Indeed,  the  position  and  influence  of  theolog¬ 
ical  instructors  are  such  that  were  they  so  disposed, 
and  should  they  take  a  proper  course,  doubtless  they 
could,  under  God,  and  in  a  short  time,  revolutionize 
the  whole  world. 

And  here  it  may  be  stated  that  doubtless  those 
theological  teachers  who  are  right,  and  actually  know 
it,  may  be  more  or  less  guilty  for  the  ignorance  of 
their  brethren  they  know  to  be  wrong.  Suppose, 
now,  that  those  theological  instructors  who  know 
they  are  right — because  they  have  properly  investigated 
for  themselves — had  in  the  past  made  or  should  at 
the  present  time  make  a  kind,  determined,  and  per- 


312 


THE  WORLD  S  SPIRITUAL  CONQUEST. 


severing  effort  to  arouse  and  enlighten  their  breth¬ 
ren  whom  they  know  to  be  wrong,  would  such  an 
effort  either  have  been  or  now  be  in  vain  ?  Not  un¬ 
less  labor  in  the  Lord  is  in  vain.  Doubtless  for  want  of 
such  an  effort,  those  theological  teachers  who  know 
they  are  right  are  more  or  less  accountable  and 
responsible  for  the  apathy  and  ignorance  of  those 
they  know  to  be  wrong.  But  here  it  should  be  re¬ 
membered  that  every  one  must  meet  his  own  ac¬ 
countability  and  bear  his  own  responsibility,  and  that 
the  guilt  of  one  will  neither  excuse  nor  expiate  the 
sin  of  another.  And  hence,  though  those  who  know 
they  are  right  may  be  more  or  less  guilty  for  the 
ignorance  of  those  they  know  to  be  wrong,  yet  such 
guilt  furnishes  no  excuse  at  all  nor  expiation  for 
such  ignorance.  It  is,  therefore,  of  infinite  impor¬ 
tance  that  every  theological  instructor  very  carefully 
and  prayerfully  inquire  wherein  and  to  what  extent 
he  is  actually  accountable  and  responsible  not  only 
for  his  own,  but  for  the  ignorance  of  others. 

And  here  it  may  be  stated  tnat  fearful  indeed  is 
the  accountability  and  responsibility  of  those  theo¬ 
logical  teachers  who  are  wrong  and  yet  do  not  know 
it,  for  in  addition  to  their  own  guilt  in  failing  to  put 
forth  a  proper  effort  to  arouse  others  they  suppose  to 
be  wrong,  and  thus  discover  to  themselves  their  own 
ignorance,  by  means  of  their  apathy  and  inaction 
not  only  does  their  own  ignorance  remain,  but  at  the 
same  time  they  are  perverting  gospel  truth,  leading 
others  astray,  and  doing  to  all  a  terrible  injury.  And 
here,  varying  the  Savior’s  language  (John  xv,  22),  I 
would  state  that,  had  no  instructions  been  given  upon 
what  we  are  now  considering,  there  would  have  been 
no  chance  for  either  guilt  or  condemnation  with  re- 


THE  WORLD’S  SPIRITUAL  CONQUEST.  315 

spect  to  it.  But  since  they  have  been  given,  if  they 
are  not  heeded  “there  will  be  no  ‘cloak’  for  sin.” 

Indeed,  it  seems  to  me  that  nothing  can  be  more 
evident  than  not  only  that  the  theological  institutions 
referred  to  are  stagnant  spiritual  pools,  fermenting 
and  keeping  up  all  the  evils  of  unchristian  dissension, 
filling  the  Christian  community  with  disagreement, 
dislike,  discord,  division,  envy,  jealousy,  strife,  and 
vainglory,  and  thus  aiding  Satan  the  most  effectually 
it  can  be  done  in  his  work  of  dishonor  and  death, — 
but  that  they  could  be  easily  drained,  and  thus  pre¬ 
vent  such  fearful  havoc.  And  that  after  having  had 
their  attention  directed  to  this  subject,  and  the  facts 
concerning  it  impressed  upon  their  minds,  unless 
theological  instructors  bestir  themselves  and  thus  try 
to  remove  the  cause  of  and  prevent  such  dishonor, 
torture,  and  death,  it  will  be  because  they  are  not  only 
perfectly  indifferent  as  to  God’s  glory  and  the  salva¬ 
tion  of  souls,  but  actually  preferring  and  delighting  in 
ruin  and  wretchedness,  or  in  the  Devil’s  reign  rather 
than  the  triumphs  of  the  Cross.  But  startled  and 
nettled  by  such  statements,  perhaps  thejT  may  now 
undertake  either  to  disapprove  what  has  been  said,  or  to 
find  some  plausible  excuse  for  such  Satanic  indifference 
and  inaction.  Perhaps  they  may  object— 

1.  That  such  is  not  the  origin ,  the  nature ,  the 
tendency ,  and  the  results  of  unchristian  dissension.  But 
who  that  has  either,  heard  or  read  what  has  now  been 
said  will  undertake  to  show  that  unchristian  dis¬ 
sension  is  not  of  Satanic  origin  ?  Certainly  no  well- 
informed  and  sane  person  will  do  so.  And  hence, 
should  any  of  said  theologians  undertake  it,  we  would 
advise  that  they  be  either  put  under  a  number  of  good, 


314 


THE  WORLD’S  SPIRITUAL  CONQUEST.. 


competent  instructors,  or  at  once  hurried  off  to  a  luna¬ 
tic  asylum.  And  thus,  too,  with  respect  to  the  nature , 
the  tendency ,  and  the  results  of  unchristian  dissension. 
But  perhaps  they  may  again  object — 

2.  That,  though  such  he  the  origin ,  the  nature ,  the 
tendency ,  and  the  results  of  unchristian  dissension,  yet 
it  is  una, voidable.  hTow,  doubtless  it  would  be  perfectly 
reasonable  to  dispose  of  this  objection  in  the  same  way 
as  was  the  other,  but  as  it  seems  to  be  the  Devil’s 
chief  argument  and  the  key  to  the  arch  of  his  princi¬ 
pal  fortress,  we  will  enlarge  a  little,  and  at  once  state 
that  if  said  objection  were  correct  it  would  entirely 
disapprove  of  the  accountability  and  Responsibility  of 
every  finite  being,  and  thus  render  perfectly  useless, 
absurd,  and  unjust  all  the  different  forms  of  voluntary 
government,  such  as  that  of  social,  civil,  mental,  and 
moral ;  because  if  unchristian  dissension,  one  of  the 
worst  evils,  be  unavoidable  and  hence  necessary,  it  is 
so  of  all  sin  ;  and  hence,  if  said  objection  were  correct, 
there  would  not  be  a  finite  being  in  the  universe  at  all 
accountable  or  responsible  for  anything,  nor  would 
any  form  of  voluntary  government  be  either  just,  con¬ 
sistent',  or  of  any  account.  And  hence,  should  any  of 
said  theologians  urge  such  an  objection,  if  not  proven 
fools  or  maniacs  by  the  first,  they  certainly  would  be 
by  the  second;  and  thus,  too,  of  all  other  objections 
to  the  contents  of  the  present  volume. 

And  here  I  come  to  the  private  members  of  the 
Church  and  earnestly  inquire,  should  theological  in¬ 
structors  and  other  teachers  and  leaders  remain 
perfectly  indifferent  and  inactive  with  respect  to 
unchristian  dissension  and  other  God-dishonoring  and 
soul-ruining  evils  now  in  the  Christian  community, 


THE  WORLD’S  SPIRITUAL  CONQUEST.  315 

will  you — as  do  the  people,  the  Tope,  or  the  impeni¬ 
tent,  the  Devil — continue  to  follow  on  these  blind 
leaders  of  the  blind  until  God,  as  he  did  at  least  five 
of  the  seven  churches  of  Asia  Minor,  vomit  you  forth, 
subjecting  you,  in  connection  with  said  leaders,  to  all 
the  anarchy,  the  famine,  the  pestilence,  the  war,  the 
bloodshed,  and  the  other  torturing  and  destructive 
judgments  which  attended  their  overthrow?  But 
perhaps  many  may  exclaim,  and  especially  blind, 
indifferent,  and  reckless  theologians,  “He  is  neither  a 
prophet  nor  the  son  of  a  prophet,”  and  thus  put  far¬ 
away  the  evil  day  which  is  now  right  at  their  doors, 
and  which,  too,  they  could  see  and  avert  if  they  would. 
And  yet,  I  ask,  is  it  not  right  and  wise,  and  also  our 
duty ,  to  compare  the  present  with  the  past,  and  to 
decide  that  like  causes  will  produce  like  effects,  and 
that  so  far  as  the  present  resembles  the  past  we  may 
expect  the  same  results  at  present  and  in  the  future 
which  have  occurred  in  the  past,  unless  there  be  a 
radical  and  mighty  change?  Doubtless  all  will  grant 
this,  and  yet,  perhaps,  recklessly  remain  perfectly 
indifferent  and  inactive  with  respect  to  the  whole 
matter.  But  thus  did  the  antediluvians,  the  Sodomites, 
the  Canaanites,  the  Egyptians,  the  Israelites,  the  Jews, 
the  Babylonians,  the  Hinevites,  the  Greeks,  the  Ro¬ 
mans,  and  at  least  five  of  the  seven  churches  of  Asia 
Minor,  until  God  in  great  wrath  and  with.au  out¬ 
stretched  arm  destroyed  them  with  terrible  judgments. 
But  those  the  most  accountable  and  responsible  for 
such  recklessness,  wickedness,  and  destruction  were 
the  watchmen  on  Zion’s  towers,  who  failed  to  instruct, 
to  admonish,  and  to  warn  the  people  as  they  should. 
And  thus,  if  the  present  schismatic  and  spiritually 


316  the  world’s  spiritual  conquest. 

apathetic  and  corrupt  state  of  things  continues,  waxing 
worse  and  worse  until  God  in  great  anger  destroys 
this  nation,  will  not  the  leaders  in  Israel,  especially 
theological  instructors,  find  that  they  are  the  most 
accountable  and  responsible  for  such  a  mighty  change 
and  fearful  ruin  ?  They  certainly  will,  so  far  as  they 
fail  to  bestir  themselves  and  to  “cry  aloud  and  spare 
not,  declaring  unto  the  people  the  whole  counsel 
of  God.”  ' 

And  finally,  as  an  admonition,  spur,  and  encour¬ 
agement  to  all  Christians  to  embody  in  both  faith  and 
practice  what  has  now  been  said  upon  the  world’s 
spiritual  conquest  or  conversion  to  Christ,  let  them 
read  the  following  from  the  Presbyterian  statistics  of 
all  missions  :  “  104,000  converts  and  church-members 
from  16  organizations ;  15  returning  48,000,  Pedo- 
baptist;*  1  returning  56,000,  Baptist.”  The  difference 
between  the  one  and  the  whole  of  the  fifteen  is  ac¬ 
counted  for  by  the  Baptists  on  the  ground  of  their 
superiority  over  the  Pedobaptists  with  respect  to 
harmony  with  and  loyalty  to  the  Scriptures,  and  thus 
perfect  harmony  with  and  loyalty  to  God’s  will.  If 
so,  suppose  not  only  all  Baptists,  but  all  Pedobaptists, 
should  get  into  perfect  harmony  with  and  loyalty  to 
both  the  holy  Scriptures  and  thus  to  God’s  will,  would 
we  not  in  a  very  few  years,  if  not  in  a  few  months,  be 
in  the  midst  of  the  millennium,  with  the  world 
actually  converted  to  Christ?  Doubtless  we  would. 
And  may  God  grant  that  very  soon  such  may  be  the 
fact,  and  the  whole  world  thus  entirely  subdued  to  the 
Savior. 

Thus  much  upon  the  world’s  spiritual  conquest  or 
■conversion  to  Christ,  which  may  God  grant,  for  Jeau* 


w».*f 


THE  WORLD’S  SPIRITUAL  CONQUEST.  31T 

Christ’s  sake,  every  one  may  read,  and  adopt  in  faith 
and  embody  in  practice,  and  thus  obtain  and  enjoy  the 
great  blessing  God  the  Father,  God  the  Son,  and  GocL 
the  Holy  Spirit  have  for  the  inhabitants  of  earthy 
and  even,  too,  in  this  life.  Amen. 


THE  END. 


* 


i 


